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America’s housing supply was built for a world we no longer live in. But what will replace it? 

As the nation turns 250, that is one of the most important questions we face in the coming decades. Building enough homes, of the right kind, and in the right places is a prerequisite for economic opportunity and growth. Our crippling housing shortage is upstream of many of the problems that ail the US, from our cost of living and increasingly zero-sum politics to our seemingly intractable national bad mood. 

The root of the problem is that the United States governs housing under a nearly century-old paradigm that’s been cracking under growing strain. Since the end of the Great Depression and World War II, when the baby boom massively increased the country’s population and millions of Americans sought relief from derelict urban housing, suburbia has been the country’s default blueprint for development. Big single-family homes, two-car garages, and giant strip malls were not merely consumer preferences. They were also written into law by rigid zoning codes — the rules that dictate what kinds of things can be built where — incentivized by midcentury lending standards, and absorbed into the professional common sense of planners and builders. 

The system shaped not just the suburbs, but also many cities, and has kept homes scarce, expensive, and sprawling, resulting in a housing affordability crisis that has come to dominate politics. And in the decades ahead, this pattern will become even more misaligned with the reality of American life. Households are getting smaller, and Americans are getting older. If today’s low immigration rates continue, the US Census Bureau projects the country in 2076 will have fewer families with children and working-age adults, and far more seniors — the inverse of the demographic transition that drove the great suburbanization. Climate change and new technology, such as driverless cars, will also force cities and suburbs and populations to adapt.

US history offers reasons for optimism, showing repeatedly that we can reorganize ourselves with extraordinary dynamism when the occasion calls for it. Our cities have already lived many lives, growing from tiny outposts into world-leading metropolises, before receding again in the wake of suburbanization and de-industrialization, and then more recently gaining new life with influxes of younger generations.

The transformations ahead may not be as physically dramatic as those of the American past, but they call for equally monumental cultural and political shifts in our approach to housing. We’re already making progress: The ascendant “yes in my backyard” (YIMBY) movement has persuaded states and localities to roll back restrictive policies that make it essentially impossible to build enough homes. The effects of those reforms are slowly making themselves felt in more affordable neighborhoods. 

But there is still far more to do. Housing reformers will need to turn their attention not just to removing bad regulations like single-family zoning and minimum lot sizes, but also toward reviving a role for government in shaping our communities through real, big-picture planning. Doing so would supply a missing piece in America’s housing agenda — making US cities and suburbs not just more affordable, but more vibrant and livable and helping us better use our existing infrastructure. That will matter even more as a shrinking working-age population makes endless outward sprawl harder to sustain.

A more abundant, more varied, and even more fun housing future is not inevitable, but it is decisively within reach. Here is what the future could look like by America’s 300th birthday, if we commit to making ourselves anew. 

Suburban retrofit abundance

Arthur Nelson, a professor emeritus of urban planning and real estate development at the University of Arizona, has a few words of warning for anyone trying to report on what cities might look like in a half-century: “You’re not going to be right.” 

Urban planners tend not to project many decades into the future because what that future will look like invariably hinges on factors we couldn’t possibly imagine today. The most important unknown for our future population and housing needs will be whether the US opens its doors to many more immigrants, as it has done at times in the past. Assuming immigration rates remain low, however, US population is projected to peak somewhere around the mid-21st century and fall thereafter; by 2076, it will have dropped back to today’s size, on the way to declining further. 

Despite that uncertainty, many of the housing abundance advocates, policy experts, and urban planners I spoke to for this piece expressed striking optimism that the future of housing will be better than the present, and enthused about how much can be transformed in 50 years. Start with the suburb, where the majority of Americans live today, and where the future of American housing will be decided. 

Imagine that, in 2076, you’re walking through a residential neighborhood in La Mirada, California, a midcentury, southeastern suburb of Los Angeles, one of the regions at the epicenter of today’s housing crisis. The bones look much like the suburbs we know today — gently curving streets, sun-baked yards, low-slung buildings set back from the sidewalk — but the old single-family monoculture in many neighborhoods has loosened: Houses built during the region’s mid-20th-century building boom now have small cottages, also known as accessory dwelling units (ADUs), tucked beside them. Some bigger houses have been subdivided into two homes. Other lots now hold triplexes, fourplexes, and small apartment buildings that sit comfortably among single-family homes. A few houses have become shared homes for seniors who want support and companionship without being cordoned off into a retirement community. (In 50 years, that will include people born in the 1980s, 1990s, and ’00s — me, and perhaps you, too.)

Even as the overall US population has plateaued, this late-21st century Greater Los Angeles might be home to millions more people than today, but it has not had to push all of them farther into the arid desert or the fire-prone hills. Because as many as two to three times more people are living on each acre of land, housing costs have eased. Many people rely on shared driverless cars, freeing up the space that would be needed for car storage, so land that had been parking can be put to better uses.

Perhaps most strikingly different from today’s suburbia, the hard wall between home and commerce — which is near-universally mandated by local zoning codes today — has softened. Near the neighborhood’s edge, where local streets meet a larger main road, a neighborhood grocery and clinic have opened on what used to be strictly residential lots. And, yes: That is a donut shop running out of a neighbor’s garage. A few doors down, an old three-bedroom has become a small co-working space, and a converted garage houses a bicycle repair shop. Housing has not only become more affordable, but with more of the rituals of daily life mixed in, the suburb has gained a richer, more connected public sphere. There are simply more people around — walking, talking, and lingering. 

Could we get there? Some experts I consulted predicted that simply easing regulations on what can be built in these neighborhoods will unlock a long-suppressed capacity for creative adaptation, allowing suburban areas to evolve in precisely this way. In the suburbs of superstar cities like LA, San Francisco, and Boston, land values are so high that property owners have strong incentives to redevelop single-family lots into more economically valuable uses, like multiple housing units. They just need to be legally allowed to do so. 

The YIMBY movement’s recent legislative successes have already put much of the country on that path. More than a dozen states, including California, have passed laws to allow building ADUs on residential home lots, and many others have new laws allowing denser housing, like townhomes and small apartment buildings in these areas too.

“I suspect it’s just a matter [of time] before the rest do the same,” M. Nolan Gray, senior director of legislation and research for the advocacy group California YIMBY, told me in an email. The upshot for the far future of housing is that “detached single-family zoning is dead,” predicts Gray, who is also an urban planner by trade. “I think the typical lot in a (non-HOA) suburb of a typical US city in 2076 will have at least a second unit; perhaps a manufactured ADU plopped in the back, perhaps a McMansion that has been converted into a duplex.” 

Such reforms also offer important tools for a graying population. As Nelson has argued, the number of senior households in the US is already growing faster than younger ones, and without zoning flexibility to redevelop single-family homes into smaller units or adapt them to the changing market in some other way, older homeowners would face the prospect of being stuck with large, hard-to-maintain houses. 

Even more dramatic suburban retrofits might come in commercial districts — think aging, abandoned malls, strip malls, and “power centers” built around big box stores and even bigger parking lots. As Vox’s Rachel Cohen Booth has written, there is a growing movement to turn those sites into housing. 

An increasing number of states have started allowing apartments in commercial districts, where building multifamily housing is an easier sell politically than allowing it in residential areas where neighbors might resist. 

Meanwhile, Gray added, communities across the country have been very rapidly repealing parking minimums — the fixed number of parking spots required at every residence and business. As minimums are phased out, parking lots can be redeveloped  into housing and other uses better than acres of underused, heat-trapping asphalt.

“I expect most of today’s strip malls and shopping malls will gradually be converted into mixed-use pocket neighborhoods,” Gray predicts — a distinctly American version of a much older human pattern of development, where homes, shops, services, and public life are allowed to coexist. 

Maybe we need an urban planning revival

Despite early signs these reforms are nudging American housing toward a better future, the national rate of new home construction has barely moved, and forecasters expect little change in 2026. That owes less to the reforms than to the broader economy: mortgage rates largely stuck above 6 percent since 2022, which raise borrowing costs for builders and freeze existing owners in place; rising material and labor costs; and a thinning construction workforce worsened by President Trump’s immigration policies. Where YIMBYs have passed new laws, many local governments prove adept at finding ways to flout them. Housing advocates will have to commit themselves to a long fight, until change exists not only on paper, but also in the real world.

Even then, unleashing the free market alone won’t solve every problem with how American cities and suburbs are built and organized, or how they feel to live in.

Those failures are visible everywhere: Have you ever wondered why so many residential streets wind around in aimless, circuitous patterns, disconnected from the town around them? Or why you are forced to endure a nightmare commute to drive just 10 miles? These are all failures not just of too much regulation in the form of rigid zoning, but also of an absence of coherent urban planning. 

Robert Goodspeed, an associate professor of urban planning at the University of Michigan, points to good planning as an essential missing element in today’s housing reform movement. “I think that the YIMBY movement has completely missed the importance of planning,” he told me. “Even if we repealed all zoning, it still doesn’t realize a well-designed, well-planned community that has high quality of life.”

The zoning approach works so poorly because it micromanages what can or cannot be built on any given parcel of land. It’s a set of prohibitions on what the private market is allowed to do (made without regard for how people actually want to live): No apartments can be built on this street, even if there’s an enormous amount of demand to live there; no coffee shop may be opened on that corner, even if it would fill up with neighbors delighted to make it part of their daily routine.

Urban planning, on the other hand, at its best is concerned with the public realm. It oversees the larger body of a city or area and provides the connective tissue of its infrastructure — roads, transit, parks, sewers, and other utilities — that links up the space, something the private sector can’t provide. It allows cities to function as a cohesive whole and has the potential to give the public access to what a community has to offer. 

In the late 19th and early 20th centuries, American planners were animated by real civic ambition, laying out future-minded street grids that could continue to grow and connect the residential and the commercial. One reason more recent development has been so poorly designed, Gray argues, is that planners have become so bogged down enforcing the tedious minutiae of zoning codes. “Zoning has utterly consumed planning, to the point that many city planning departments now do little that would resemble what a normal person might think of as planning,” he writes in his book Arbitrary Lines. Gray calls for abolishing zoning altogether, and freeing up municipal planning offices for more useful work that can accommodate the changes we know we need to make to our housing stock. 

Easier said than done, of course. The US comprises thousands of individual cities and suburbs, each with its own zoning code, and they will not surrender that authority willingly. 

But it’s not crazy to imagine that, in 50 years, planning in the US looks very different from today. Local governments derive their authority to zone from states, Gray points out. And just over the last few years, states from Montana to Maine to Oregon have been wresting certain zoning powers away from cities and suburbs. That shift could provide the seeds for a future where planning is run on a more unified, regional level, much like it is in peer countries like France and Japan. Local planners might then be empowered to focus on what matters — facilitating humane growth in places that people want to move to, and creatively solving the challenges that will arise from retrofitting a built environment that was not designed to accommodate that sort of evolution. 

Could we just…start over with all-new cities? 

One of the country’s most audacious attempts to revive American urban planning is unfolding in Solano County, California, roughly an hour north of San Francisco. There, a controversial, billionaire-backed company is advocating an iconoclastic solution to the Bay Area’s housing affordability crisis. 

Instead of fighting through red tape to get permission to add a few homes in Palo Alto or Marin County, the startup California Forever wants to build a new city from scratch. Forty years after construction begins, the company hopes, it would be more populous than the St. Louis, Orlando, or New Orleans of today, providing homes to around 400,000 people and jobs in advanced manufacturing, shipbuilding, and other industries. 

The project has not yet broken ground, and, ironically enough, likely won’t be able to for several more years, as it moves through environmental review and other required regulatory steps. But it eventually hopes to prove that it’s still possible to build physical things in the world’s tech capital, the place that has transformed everyday life at extraordinary speed but still struggles with the elemental task of making room for people to live. The project has won support from many prominent housing reform advocates, who welcome it as a bracing challenge to an untenable status quo that has meaningfully damaged the US economy. (According to one widely cited study, restrictive housing policies in superstar metro areas, including San Francisco and San Jose, lowered overall American GDP growth by around 36 percent between 1964 and 2009 because they prevented more people from moving to those highly productive cities.)

Despite its Silicon Valley provenance, California Forever’s most interesting ambition is less futuristic than throwback. It hopes not merely to add a mass of badly needed housing stock to the Bay Area, but to deliver it in the form of a pedestrian-centered city of the kind that hasn’t been built in the US in a hundred years. Its architectural renderings show handsome mid-rise townhomes, apartments, and single-family homes along shaded, walkable streets with a bus rapid transit system, all organized around a traditional grid network of streets. Gabriel Metcalf, the head of planning for California Forever, told me he predicts the city will eventually have the lowest per capita rate of car travel anywhere in the US other than New York City.

Of course, the project in its full form might not get past regulatory hurdles. Even if it does, it could end up being too expensive for the people who work in its schools, grocery stores, and coffee shops to live in, especially with California’s high labor costs, environmental review, and other expenses baked in. It’s also very difficult to build a successful city from the top-down. 

But whatever becomes of this movement to build entirely new cities, it is tapping into a real gap that already exists in the US housing market: Despite our reputation for being car-loving suburbanites, many Americans want something different. A 2026 Pew Research Center survey, for example, found that 44 percent of respondents say they prefer to live in a walkable area — even if the homes are smaller (other estimates actually put the number higher). The surest prospect for making that a reality might not be new cities, but repairing existing ones. 

Alicia Pederson, a Chicago-based writer, researcher, and founder of the organization Courtyard Urbanist, predicts that, with good urban planning, we could in 50 years see a “golden age of American city-building.” With a graying and eventually shrinking national population, many cities will have to work harder to attract and retain residents by offering a better quality of life, she told me in an email. That might mean providing better housing options that make vibrant, walkable life accessible to more Americans without sacrificing the benefits of suburban single-family homes: spacious, sunny housing units and abundant green space. The kind of courtyard blocks common in some European cities offer one elegant solution: They occupy an entire city block, with a perimeter of mid-rise buildings and an interior yard. And they can accommodate homes in a range of sizes, which are more flexible and easier for aging people to maintain than detached houses. 

The future is still up for grabs

It’s entirely possible that sheer inertia keeps the US on its current sprawling trajectory as it approaches its 300th birthday, with reforms producing only a scattering of ADUs and boxy apartment buildings often derided as “gentrification buildings,” rather than any deeper transformation of the American built environment. 

Arpit Gupta, an associate professor of finance at New York University who I consulted because of his talent for poking holes in urbanist orthodoxies, predicted that the US by 2076 will actually see “a dramatic increase in sprawl” thanks to the future adoption of autonomous vehicles. That’s because he and many other transportation researchers believe many people would be willing to tolerate longer commutes in self-driving cars than they do in cars they have to drive themselves, providing one more reason to push housing ever outward. Minus the self-driving cars, that’s what’s happening in the hyper-sprawling and still growing Sunbelt, where new housing continues to be built farther and farther from city centers. 

But there are many other paths we might take. Domestic migration may begin shifting northward in the coming decades, amid a warming climate and water scarcity in the Southwest. Many Midwestern cities are showing signs of renewed growth (may I recommend moving to Madison, Wisconsin?), offering a chance to build more and better housing on the region’s extensive pre-war urban bones. And it’s much too early to assume that AVs will massively increase the amount we drive, Michael Manville, a professor of urban planning at UCLA, cautioned me. Different policy choices could lead to shared self-driving systems that encourage less car ownership and more density.

The future won’t vindicate every utopian blueprint — nor should it. Our housing system ought to be open and capacious enough to accommodate the country’s diverse and evolving preferences. The way we’ve organized housing for much of the last century has given us not only pervasive unaffordability, but also too few choices, too few versions of the American dream. That very scarcity is part of why Americans today are so angry at one another: It feeds the sense that we’re fighting over scraps. 

But if we make room for more ways of living together and think big about how to get there, we may find ourselves less trapped by the failures of the present than we think. Cities often surprise us: Fifty years ago, who could have predicted that places like New York City and Boston, then battered by population loss and disorder, would recover so dramatically? 

The trajectory we take in another 50 years will surely confound our predictions, too. And that’s reason enough to build something less brittle than what we inherited — a housing approach with enough room, variety, and imagination to enable American life to change again.

Hi readers! I’m Shayla Love, a science journalist and longtime fan of Your Mileage May Vary. I’m honored to be subbing for Sigal while she’s out on parental leave. I’ll be diving into your questions as a way to help understand human nature and our choices through multiple lenses: philosophical, psychological, and beyond. Please send me any emotional, body/brain, sociological, perceptual, or other kind of life quandaries you might have. 

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My mother is religious, and I can tell that it brings her peace of mind to think I share some of her religious views. For this reason, I currently attend church with her on Sundays. However, I hesitate to tell her directly that I do not necessarily share her beliefs, as this would likely upset her and would not substantially improve my own quality of life. 

At the same time, attending church while knowing I do not fully believe feels somewhat disingenuous. I am unsure whether continuing this practice is the more ethical choice or whether honesty, despite its potential emotional cost, would be the better path. On the other hand, would it not be selfish to prioritize my own sense of integrity over my mother’s peace of mind, especially when the “cost” to me is relatively small: attending church once a week in order to preserve this tacit understanding? 

Dear Pew-Warmer,

Your question raises two interesting issues: whether to tell your mom that you don’t share her religious beliefs and whether to still attend church with her, even if you don’t share the faith. They might seem to be part of the same quandary, but teasing them apart a little more, we’ll see that your church attendance doesn’t necessarily require as much dishonesty as you may think. 

First, no matter what you decide, it could be helpful for you to know that you’re far from alone in managing different beliefs within a family. The amount of mixed-faith families has been steadily increasing, often because — like you — children grow up to have different beliefs from their parents. And this includes people who decide to no longer follow any prescribed religion at all. A Pew Research Center survey done in 2007, for example, found that 44 percent of Americans had changed or left the religion they were raised in. Relationships between people of different religious leanings are common now, too. A different Pew survey from 2015 found that 39 percent of couples married after 2010 identified as mixed-faith (again, including people who identify as non-religious). 

How do all of these people deal with being married or related and believing such different big things? It’s not easy. In a more recent Pew survey from 2023, more than a third of parents said it was extremely or very important that their children have the same religious views as them, which is in line with your sense that your mom would like to share her faith with you. And this is where much of your tension seems to lie. But, perhaps, I can bring you some solace by sharing that the overall data on all of this is more nuanced. I reviewed some qualitative studies — which include interviews — on religion in families to hear from people on both sides of precisely what you’re grappling with. 

In general, parents do seem to wish for their kids to have the same faith as them. As a highly religious Christian father said in one study: “How to pass our belief to our next generation is a burden to me. … We want them and their next generations to have God’s blessings.” And that makes sense, especially for a parent who belongs to a faith tradition that comes with everlasting consequences for people depending on their beliefs and behaviors. 

But, of course, religion is more than a narrow set of rules and consequences. Each contains an elaborate offering of traditions, beliefs, and values. Many very religious parents responding to the same survey said they understood it was up to their children to choose whether to continue in the tradition or not and that what truly important to them was knowing that their children shared the same values. Religion served as a proxy for that. That same 2023 Pew survey referred to earlier found that the majority of religious parents thought it was more of a priority to pass on ethics and values, as well as traits like ambition and being hardworking, than religious belief alone. 

There can even be upsides for relationships when some core beliefs differ, as one 2022 study suggested. Interfaith families — by having to accommodate multiple beliefs — have the opportunity to actually become stronger. The authors concluded that such “families are not more turbulent or problematic than other family relationships” but actually had many additional strengths, like improved communication skills. 

I won’t try to predict your mom’s response based on others’ replies in a study. Nevertheless, I think these findings suggest, at the very least, that it’s not automatic that parents cannot handle it when their children don’t follow their own faith. From the experience of these families, I suggest, if you decide to be more honest with your mom about this, you should emphasize the moral qualities you have in common — and that you plan to maintain. It could be helpful to stress that your decision is a genuine one; taking any other position wouldn’t be true to what you really feel. 

No matter the outcome of this conversation, though, your quandary about whether you should go to church at all won’t be solved. You say that it might feel disingenuous or pose a problem for your integrity to attend church services if you don’t believe. That assumes that your presence at the church is endorsing a belief in God, or in the theology of that religion, or that the latter are required for the former. 

I wasn’t raised with religion, and, instead, grew up around several atheists who worked as scientists. A few had a pretty disparaging view of the belief in God, which they saw as empirically unsound. Yet, as I got older, I began to notice some streaks of religiosity in their positions, like a dedication to the idea that science is the only tool with which to understand the world, a view that’s sometimes called “scientism.” Science is an excellent way to figure out how the world works, but there are other aspects of life — like art, music, spirituality — where it can fall short. I bring this up to say that religious thinking can rear its head even in the non-religious. And within a religious framework, you may discover non-religious elements too. A sociologist from the late 19th and early 20th century, Emile Durkheim, would push back on the idea that going to church means you believe in God, which helps me understand what I saw in my family.  

Durkheim wanted to understand how religion functioned in society. He dismissed the idea that religion, at its core, was about supernatural events and God (or gods). In his 1912 book The Elementary Forms of Religious Life, he examined Australian Indigenous religions to come up with theories about what all religions had in common. He argued that religion emerges when a group of people get together and agree upon what is sacred and what is profane, and then they act in ways that support those categories.

I’ll add that Durkheim’s views on religion have been questioned over the years. For starters, he vastly oversimplified the Indigenous religions he focused on. Yet, I think one of his central ideas — that religion is primarily an expression of agreement within social groups — is useful in making the act of your going to church less about your individual endorsement and more about participating in a group with shared values. 

Durkheim didn’t think that the concepts of “sacred” and “profane” applied only to those within organized religions; it was a more general principle in how societies were organized. Secular groups like sports fans and political parties also gathered together to perform rituals about their shared definitions of what is sacred. Following Durkheim, you could see your choice as less a theological one and more a social one. There could be plenty of values at your mom’s church that mean something to you, like community, taking care of others, and acting morally. 

Durkheim’s theory does require you to be a participant, however, in upholding these values. If that doesn’t apply to you, there is still a way to engage with those with differing beliefs with curiosity, like the psychologist William James. 

His book, The Varieties of Religious Experience, was based on a series of lectures he did at the University of Edinburgh. He was assigned to do 20 talks, and he thought he would dedicate the first 10 to describing “man’s religious appetites” and the rest on various philosophical interpretations. Instead, he became so engrossed with recounting people’s religious experiences that the subject took up all of his lectures. 

James was not a very religious man himself, and so, his thirst for learning about religion is remarkable. In the introduction to The Selected Letters of William James, the novelist and literary critic Elizabeth Hardwick wrote how James’s tolerance for “nuts and cranks, his mediums and table-tappers, his faith healers and receivers of communications from the dead” sometimes confused his peers. How could a man of science be so interested in visions and conversions? 

Like Durkheim, James wasn’t focused on whether religion was true. He had very little interest in theology itself; he fixated on the psychological — the feelings that came with being religious. 

James thought that these feelings — which we all share — were the deeper source of religion. All organized religions came later; they were emotions transformed and organized. He recognized that there were true emotions at the heart of religious conventions, and that people turned to religion to solve human concerns: melancholy, uncertainty about the future, morality, the need for community, expressions of joy. Yet, he was an outsider. He didn’t require himself to be a convert in order to be curious.

James and Durkheim have different approaches, but they both offer clues as to how to turn toward shared social values and how to be curious about others’ emotional lives while not having to commit (or pretend to commit) yourself to beliefs that you don’t have. 

You say that the cost of going to church once a week would be relatively small for you, and, so, I’ll assume that your concerns don’t include participating in a religion that is openly hostile to you or your identity. It would be difficult to participate in shared sacred-making with a group of people that places you in the “profane” category. And being curious about others is a highly generous act that, if not reciprocated, feels dismissive. I hope that by opening yourself up to your mom’s emotional life that underpins her faith, she can do the same in return, even if your own interior landscape isn’t transmuting into religious belief. And it may well be that a genuine connection is what she wants — not a false one. 

A final thought related to Durkheim: He came up with a lovely concept called “collective effervescence”: when many people have the same big feelings together, and the emotions crash together into one big collective firework of expression. To see an easy example of this, watch videos of what happens at events like World Cup matches as teams and fans celebrate big wins. This experience comes about by shared feelings of any kind. If it still feels discomfiting to go to church with your mother, perhaps you can find another way to share ecstatic emotions together and come up with a new definition of the sacred.  

Bonus: What I’m reading

• Speaking of family, Jonathan Weiner writes in this ethereal piece in the American Scholar about how his robust memory skills compare with his brother’s patchier recollections as they both remember their father. 
• In Harper’s Magazine, Katie Thornton tries to learn the utopian, universal language of Esperanto. 
• And my favorite thing I read last week: an older piece of prose from the poet Elizabeth Bishop that I came across in a used bookshop in London, called “The U.S.A. School of Writing.” (It was originally published in The New Yorker.) Bishop takes a scammy job as a writing tutor over the mail and finds surprising connections with oddball students and co-workers.

This story was originally published in The Highlight, Vox’s member-exclusive magazine. To get early access to member-exclusive stories every month, join the Vox Membership program today.