To show their devotion to Murugan, the Hindu God of War, devotees in South India and Sri Lanka (all males) are pierced with large hooks and then hung on a festival float, as if they were toys on a nightmarish baby mobile. It’s an amazing and horrifying display not unlike Christian devotees in the Philippines who are nailed to crosses.
But what are the effects of these practices on those who undergo them? Surprisingly, positive. In, Xygalatas et al. (2019), Effects of Extreme Ritual Practices on Psychophysiological Well-Being, a group of anthropologists, biologists and religious studies scholars compared measures of physiological, psychological and social well being in a small group of devotees compared to a matched sample. The group performing the ritual had no long lasting health harms but did appear to benefit psychologically through feelings of euphoria and greater self-regard and socially through higher status.
Despite their potential risks, extreme rituals in many contexts are paradoxically associated with health and healing (Jilek 1982; Ward 1984). Our findings suggest that within those contexts, such rituals may indeed convey certain psychological benefits to their performers. Our physiological measurements show that the kavadi is very stressful and high in energetic demands (fig. 2C, 2D). But the ostensibly dangerous ordeal had no detectable persistent harmful effects on participants, who in fact showed signs of improvement in their perceived health and quality of life. We suggest that the effects of ritual participation on psychological well-being occur through two distinct but mutually compatible pathways: a bottom-up process triggered by neurological responses to the ordeal and a top-down process that relies on communicative elements of ritual performance (Hobson et al. 2017).
Specifically, the bottom-up pathway involves physical aspects of ritual performance related to emotional regulation. Ritual is a common behavioral response to stress (Lang et al. 2015; Sosis 2007), and anthropological evidence shows that in many cultures dysphoric rituals involving intense and prolonged exertion and/or altered states of consciousness are considered as efficient ways of dealing with various illnesses (Jilek 1982). In our study, those who suffered from chronic illnesses engaged in more painful forms of participation by enduring more piercings. Notably, higher levels of pain during the ritual were associated with improvements in self-assessed health post-ritual. Although the pain was relatively short-lived, there is evidence that the social and individual effects of participation can be long-lasting (Tewari et al. 2012; Whitehouse and Lanman 2014).
The sensory, physiological, and emotional hyperarousal involved in strenuous ordeals can produce feelings of euphoria and alleviation from pain and anxiety (Fischer et al. 2014; Xygalatas 2008), and there is evidence of a neurochemical basis for these effects via endocrine alterations in neurotransmitters such as endorphins (Boecker et al. 2008; Lang et al. 2017) or endocannabinoids (Fuss et al. 2015). These endocrine effects are amplified when performed collectively, as shown by studies of communal chanting, dancing, and other common aspects of ritual (Tarr et al. 2015). While it is uncertain how long-lasting these effects are, such euphoric experiences may become self-referential for future well-being assessment.
At the same time, a top-down pathway involves social-symbolic aspects of ritual. Cultural expectations and beliefs in the healing power of the ritual may act as a placebo (McClenon 1997), buffering stress-induced pressures on the immune system (Rabin 1999). In addition, social factors can interact with and amplify the low-level effects of physiological arousal (Konvalinka et al. 2011). Performed collectively, these rituals can provide additional comfort through forging communal bonds, providing a sense of community and belonging, and building social networks of support (Dunbar and Shultz 2010; Xygalatas et al. 2013). The Thaipusam is the most important collective event in the life of this community, and higher investments in this ritual are ostensibly perceived by other members as signs of allegiance to the group, consequently enhancing participants’ reputation (Watson-Jones and Legare 2016) and elevating their social status (Bulbulia 2004; Power 2017a). Multiple lines of research suggest that individuals are strongly motivated to engage in status-seeking efforts (Cheng, Tracy, and Henrich 2010; Willard and Legare 2017) and that there is a strong positive relationship between social rank and subjective well-being (Anderson et al. 2012; Barkow et al. 1975). Indeed, we found that individuals of lower socioeconomic status were more motivated to invest in the painful activities that can function as costly signals of commitment. Recent evidence from a field study in India shows that those who partake in these rituals indeed reap the cooperative benefits that result from increased status (Power 2017b).
In addition, the cost of participation can have important self-signaling functions. On the one hand, it can boost performers’ perceived fitness and self-esteem, which positively affects mental health (Barkow et al. 1975). On the other hand, through a process of effort justification, such costs can strengthen one’s attachment to the group and sense of belonging (Festinger 1962; Sosis 2003). This role of costly rituals in generating positive subjective states (Bastian et al. 2014b; Fischer et al. 2014; Wood 2016) and facilitating social bonding (Bastian, Jetten, and Ferris 2014a; Whitehouse and Lanman 2014) may offer insights into the functions of painful religious practices.
The mind has an amazing ability to turn what would be torture under some scenarios into something else.
Hat tip: Kevin Lewis.
The author is Eugene McCarraher, and the subtitle of this Belknap Press book is How Capitalism Became the Religion of Modernity. Here is one excerpt:
The world does not need to be re-enchanted, because it was never disenchanted in the first place. Attending primarily to the history of the United States, I hope to demonstrate that capitalism has been, as Benjamin perceived, a religion of modernity, one that addresses the same hopes and anxieties formerly entrusted to traditional religion. But this does not mean only that capitalism has been and continues to be “beguiling” or “fetishized,” and that rigorous analysis will expose the phantoms as the projections they really are. These enchantments draw their power, not simply from our capacity for delusion., but from our deepest and truest desires — desires that are consonant and tragically out of touch with the dearest freshness of the universe. The world can never be disenchanted, not because our emotional or political or cultural needs compel us to find enchantments — though they do — but because the world itself, as Hopkins realized, is charged with the grandeur of God…
However significant theology is for this book, I have relied on a sizable body of historical literature on the symbolic universe of capitalism. Much of this work suggests that capitalist cultural authority cannot be fully understood without regard to the psychic, moral, and spiritual longings inscribed in the imagery of business culture.
I remain wedded to the traditional Weberian view that capitalism represents a discrete break away from such modes of thought, and I believe this perspective supported by the work of Joe Henrich and co-authors on WEIRD. Nonetheless, this is a book of note, and it has a clearly stated thesis on matters of direct relevance to what is explored on Marginal Revolution. Due out in November, pre-order at the link above.
Here is the audio and video, here is part of the CWT summary:
Now a dean at Sonoma State University, Robbins joined Tyler to discuss 19th-century life and literature and more, including why the 1840s were a turning point in US history, Harriet Beecher Stowe’s Calvinism, whether 12 Years a Slave and Django Unchained are appropriate portraits of slavery, the best argument for reparations, how prepaid postage changed America, the second best Herman Melville book, why Ayn Rand and Margaret Mitchell are ignored by English departments, growing up the daughter of a tech entrepreneur, and why teachers should be like quarterbacks.
Here is one excerpt:
COWEN: You’ve written a good deal on the history of the postal service. How did the growth of the postal service change romance in America?
ROBBINS: Well, everybody could write a letter. [laughs] In 1844 — this was the other exciting thing that happened in the 1840s. Rowland Hill in England changed the postal service by inventing the idea of prepaid postage. Anybody could buy a stamp, and then you’d put the stamp on the letter and send the letter.
Prior to that, you had to go to the post office. You had to engage with the clerk. After the 1840s and after prepaid postage, you could just get your stamps, and anybody could send a letter. In fact, Frederick Douglass loved the idea of prepaid post for the ability for the enslaved to write and send letters. After that, people wrote letters to each other, letters home, letters to their lovers, letters to —
COWEN: When should you send a sealed letter? Because it’s also drawing attention to itself, right?
ROBBINS: Well, envelopes — it’s interesting that envelopes, sealed envelopes, came about 50 years after the post office became popular, so you didn’t really have self-sealing envelopes until the end of the 19th century.
COWEN: That was technology? Or people didn’t see the need for it?
ROBBINS: Technology, the idea of folding the envelope and then having it be gummed and self-sealing. There were a number of patents, but they kept breaking down. But technology finally resolved it at the end of the 19th century.
Prior to that, you would write in code. Also, paper was expensive, so you often wrote across the page horizontally and then turned it to the side and crossed the page, writing in the other direction. If somebody was really going to snoop on your letters, they had to work for it.
COWEN: On net, what were the social effects of the postal service?
ROBBINS: Well, communication. The post office and the need for the post office is in our Constitution.
COWEN: It was egalitarian? It was winner take all? It liberated women? It helped slaves? Or what?
ROBBINS: All those things.
COWEN: All those things.
ROBBINS: But yeah, de Tocqueville mentioned this in his great book in the 1830s that anybody — some farmer in Michigan — could be as informed as somebody in New York City.
COWEN: Margaret Mitchell or Ayn Rand?
ROBBINS: Well, it’s interesting that two of the best-selling novelists of the 20th-century women are both equally ignored by English departments in universities. Margaret Mitchell and Gone with the Wind is paid attention to a little bit just because, as I said, it’s something that literature and film worked against, but not Ayn Rand at all.
COWEN: What’s a paradigmatic example of a movie made better by a good soundtrack?
ROBBINS: The Pink Panther — Henry Mancini’s score. The movie is ridiculous, but Henry Mancini’s score — you’re going to be humming it now the rest of the day.
COWEN: What is the Straussian reading of Babar the Elephant?
ROBBINS: When’s the last time you read it?
COWEN: Not long ago.
Here is the audio and transcript. We covered Ghana, Africa more generally, cosmopolitanism and the resurgence of nationalism, philosophy and Karl Popper, Lee Kuan Yew, the repatriation of cultural objects, Paul Simon, the smarts of Jodie Foster, sheep farming in New Jersey, and the value of giving personal advice.
Here is one excerpt:
COWEN: Take Pan-Africanism. Do you think, in the broader course of history, this will go down as merely a 20th-century idea? Or is Pan-Africanism alive and well today?
APPIAH: Pan-Africanism involves two different big strands. One is the diasporic strand. The word Pan-Africanism and the Pan-African Congresses were invented in the diaspora by people like Sylvester Williams in Jamaica and W. E. B. Du Bois from the United States and Padmore.
That idea of a diasporic African identity seems pretty lively in the world today, though it doesn’t produce much actual politics or policy, but the sense of solidarity of people of African descent, of the African diaspora seems pretty strong to me.
COWEN: But strongest outside of Africa in a way, right?
APPIAH: Yes, where it began. In Africa, I think, on the one hand, that most contemporary sub-Saharan Africans do have a sense of themselves as belonging to a kind of Black African world. But if you ask them to do something practical about it, like take down borders or do more political integration, I don’t know that that is going to go anywhere anytime soon, which I regret because I think, for lots of reasons, it would be . . .
My sister and her husband live in Lagos. If they want to go to Accra by road, they have to cross the border between Nigeria and Benin, the border between Benin and Togo, the border between Togo and Ghana. And at each of those borders, they probably have to interact with people who are going to try and extract an illegal tax on them.
COWEN: Easier to fly to London, right?
APPIAH: Much easier to fly to London and back to Accra. That’s crazy. And we’ve had these weird things. On the one hand, there’s probably a million Ghanaians in Nigeria, living Ghanaian citizens.
COWEN: Is cosmopolitanism not only compatible with nationalism, but in a way quite parasitic upon it? And in a sense, the parasite is being ejected a bit? Think back to your boyhood in Kumasi. You have all these different groups, and you’re trading with them. You see them every day, and that works great, but there’s some central coherence to Ghana underlying that.
You go to Lebanon today — that central coherence seems to have been gone for some time. You could call Lebanon a cosmopolitan place, but it’s not really an advertisement for Lebanon the way it’s worked out. Are we just moving to a new equilibrium, where the parasitism of cosmopolitanism is now being recognized for what it really is?
APPIAH: I don’t like the metaphor of the parasite.
APPIAH: But yes, I do want to insist that cosmopolitanism . . . Look, cosmopolitanism, as I said, does not only require, or the right kind of cosmopolitan requires a kind of rootedness, but its point, precisely, is that we are celebrating connections among different places, each of which is rooted in its own something, each of which has its distinctive virtues and interest, each of which has its own history. And we’re making connections with people for whom that place is their first place, just as I am in a place which is my first place.
So yes, cosmopolitanism requires, I think, a national sense of solidarities that are not global. That’s why, as I say, you can be a cosmopolitan patriot. Now, if the nationalist says, “Okay, but why do we need anything beyond national citizenship?” The answer is, we have a world to manage. The economy works better if we integrate.
There is much, much more at the link, self-recommending…
Here is the transcript and audio, and here is the CWT summary:
If you want to speculate on the development of tech, no one has a better brain to pick than Neal Stephenson. Across more than a dozen books, he’s created vast story worlds driven by futuristic technologies that have both prophesied and even provoked real-world progress in crypto, social networks, and the creation of the web itself. Though Stephenson insists he’s more often wrong than right, his technical sharpness has even led to a half-joking suggestion that he might be Satoshi Nakamoto, the shadowy creator of bitcoin. His latest novel, Fall; or, Dodge in Hell, involves a more literal sort of brain-picking, exploring what might happen when digitized brains can find a second existence in a virtual afterlife.
So what’s the implicit theology of a simulated world? Might we be living in one, and does it even matter? Stephenson joins Tyler to discuss the book and more, including the future of physical surveillance, how clothing will evolve, the kind of freedom you could expect on a Mars colony, whether today’s media fragmentation is trending us towards dystopia, why the Apollo moon landings were communism’s greatest triumph, whether we’re in a permanent secular innovation starvation, Leibniz as a philosopher, Dickens and Heinlein as writers, and what storytelling has to do with giving good driving directions.
Here is one excerpt:
COWEN: If we had a Mars colony, how politically free do you think it would be? Or would it just be like perpetual martial law? Like living on a nuclear submarine?
STEPHENSON: I think it would be a lot like living on a nuclear submarine because you can’t — being in space is almost like being in an intensive care unit in a hospital, in the sense that you’re completely dependent on a whole bunch of machines working in order to keep you alive. A lot of what we associate with freedom, with personal freedom, becomes too dangerous to contemplate in that kind of environment.
COWEN: Is there any Heinlein-esque-like scenario — Moon is a Harsh Mistress, where there’s a rebellion? People break free from the constraints of planet Earth. They chart their own institutions. It becomes like the settlements in the New World were.
STEPHENSON: Well, the settlements in the New World, I don’t think are a very good analogy because there it was possible — if you’re a white person in the New World and you have some basic skills, you can go anywhere you want.
An unheralded part of what happened there is that, when those people got into trouble, a lot of times, they were helped out by the indigenous peoples who were already there and who knew how to do stuff. None of those things are true in a space colony kind of environment. You don’t have indigenous people who know how to get food and how to get shelter. You don’t have that ability to just freely pick up stakes and move about.
COWEN: What will people wear in the future? Say a hundred years from now, will clothing evolve at all?
STEPHENSON: I think clothing is pretty highly evolved, right? If you look at, yeah, at any garment, say, a shirt — I was ironing a shirt today in my hotel room, and it is a frickin’ complicated object. We take it for granted, but you think about the fabric, the way the seams are laid out.
That’s just one example, of course, but you take any — shirts, shoes, any kind of specific item of clothing you want to talk about — once you take it apart and look at all the little decisions and innovations that have gone into it, it’s obvious that people have been optimizing this thing for hundreds or thousands of years.
New materials come along that enable people to do new kinds of things with clothing, but overall, I don’t think that a lot is going to change.
COWEN: Is there anything you would want smart clothing to do for you that, say, a better iPad could not?
STEPHENSON: The thing about clothing is that you change your clothes all the time. So if you become dependent on a particular technology that’s built into your shirt, that’s great as long as you’re wearing that shirt, but then as soon as you change to a different shirt, you don’t have it.
So what are you going to do? Are you going to make sure that every single one of your shirts has that same technology built into it? It seems easier to have it separate from the clothing that you wear, so that you don’t have to think about all those complications.
There is much more at the link, including discussions of some of his best-known novels…
The Union government is exploring a new tourism opportunity — a cow circuit. To promote cow-based tourism economy, the newly formed Rashtriya Kamdhenu Aayog has decided to carve out a route that will wind through places in the country which breed indigenous cows.
The board has identified states like Haryana, UP, Rajasthan, Gujarat, Maharashtra, Karnataka, Kerala and Goa for this circuit.
Tourists, especially from foreign countries, students and researchers, will be told about Indian cows, which will also help them in research…
“We have so far focussed on religious, recreational, and adventurous tourism, but if we can link our cow tourism with tourist hotspots, we will be able to promote our indigenous breeds like Gir from Gujurat, Gangatiri from UP, or Ongole from Andrha Pradesh…this will also help in promoting cow-based economy as products made from cow ghee, cow urine and cow dung will be sold at tourist places…”
Here is the full story from Times of India, via Rayman Mohamed.
Interesting and excellent throughout, here is the audio and transcript. Eric is political scientist at Birkbeck College in London and the author of the recent Whiteshift: Populism, Immigration, and the Future of White Majorities. Here is part of the opening summary:
Kauffman’s latest book Whiteshift, which examines how declining white ethnic majorities will respond to these changes, is on Tyler’s list as one of the best books of the year. The two discuss the book and more, including Orangeism in Northern Ireland, Switzerland’s secret for stability, what Tocqueville got most wrong about America, predictions on Brexit’s final form, why Portugal seems immune from populism, how Notre Dame should be rebuilt, whether the Amish — or Mormons — will take over the world, and much more.
Here is one excerpt:
KAUFMANN: The gradient between very conservative and sort of secular and liberal is not as strong in Islam as it is in Judaism or Christianity, but it’s about a twice higher fertility for women who are most in favor of Sharia compared to those who are most opposed to Sharia, in the cities. So I do think there is also this dynamic within Islam, yes.
COWEN: If we look at a country such as Iran, which now has a very low total fertility rate, is that a sign they’re not actually very religious? Or there’s something unusual about religion in Iran? What accounts for that?
COWEN: Which group of French Muslims has assimilated most successfully and why?
KAUFMANN: Well, the outmarriage rate is almost 50 percent for French Algerian men, but even across the Franco-Algerian community, I think it’s in the 40 to 50 percent outmarriage —
COWEN: And they’re marrying ethnically white French women?
KAUFMANN: Right, or men. I think part of this stems from Algeria in its history. You have a large Berber population in Algeria, many of whom are anti the regime. They’re anti the Arab-Islamist regime. So they’re actually quite secular in many ways.
That’s part of it, but even amongst the Moroccans in France, there’s quite a high outmarriage rate of like 40 percent. So yeah, the French Muslims do seem to be melting in better than Muslims even of the same ethnicity. Compared to Moroccans in the Netherlands, for example, there’s a much higher outmarriage in France.
COWEN: And that’s the Berber factor, in your view?
KAUFMANN: I think it is the Berber factor. I don’t think there’s anything magical that the French are doing that the Dutch are not in terms of integration policy. I think too much is made of that.
COWEN: What’s the most plausible scenario for Irish reunification?
KAUFMANN: I think the most plausible scenario is that Northern Ireland Protestants don’t have the same hostility to the Republic that they have traditionally had, so maybe a kind of charm offensive.
In a way, the unionist population is the one they have to win over. They are kind of foursquare against reunification. Somehow, the Irish Republic has to find a way to reassure them. That’s going to be the ticket to reunification, but it’ll never really happen just through economic integration. I think there’s got to be something symbolic that will win over the unionists.
COWEN: So there’ll be more of a turn against immigration?
COWEN: In Canada.
KAUFMANN: Yes, and immigration attitudes are now very different, depending if you’re a Conservative or a Liberal voter. That didn’t use to be the case even five years ago, so there is more of a politicization of that issue now.
Recommended, and I found all of Eric’s books very interesting as well.
The church’s longtime website, LDS.org, now redirects to ChurchofJesusChrist.org, and Mormon.org will soon switch over, too. In May, the church stopped posting on its @MormonChannel Instagram feed and encouraged followers to move to @ChurchofJesusChrist instead.
The church-affiliated publishing house, Deseret Book, has been phasing out or renaming titles that used the word Mormon, prompting authors to scramble to rename their books and figure out new marketing plans — ones that don’t require the use of internet search terms that are 11 syllables long.
The shift became impossible to ignore when the church’s iconic musical organization announced in October that it would no longer be known as the Mormon Tabernacle Choir, but the Tabernacle Choir at Temple Square.
All of this has left adherents with a bit of whiplash, especially following the church’s 2011 “I’m a Mormon” advertising campaign, in which leaders went all in by placing ads on buses and billboards in New York’s Times Square and plastering the internet with profiles of tens of thousands of Mormons.
Some members have felt relief and a new optimism about broader inclusion in American society.
Viewing this strictly as an outsider, I see a benefit in keeping American religions as relatively distinct, rather than more coordinated. The distinctly LDS approaches to poverty and missions, might have been less likely to evolve had the Church been closer to mainstream American Protestantism in earlier times. Here is the full NYT story.
Press TV: A report by Iran’s Mehr news agency last week showed that bitcoin miners were using power in buildings and properties that enjoy a lower price for electricity, including factories, greenhouses, government offices and mosques.
…A spokesman of Iran’s Ministry of Energy said on Monday that the country’s power grid had become unstable as a result of increased mining of cryptocurrencies.
Bitcoin mining in a mosque may seem outré but at least it’s not money lenders in the mosque. In fact, Bitcoin is halal, at least according to one source (quoted here):
As a payment network, Bitcoin is halal. In fact, Bitcoin goes beyond what more conventional closed banking networks offer. Unlike conventional bank networks which use private ledgers where there’s no guarantee that the originator actually owns the underlying assets, Bitcoin guarantees with mathematical certainty that the originator of the transfer owns the underlying assets. Conventional banks operate using the principle of fractional reserve, which is prohibited in Islam.
Muhammad was a merchant and much more open to business than some traditional Christian interpretations. For example, compare Jesus, “it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God” with one of Muhammad’s sayings:
Abu Said related that the Prophet said: The truthful and trustworthy businessman will be in the company of Prophets, saints and martyrs on the Day of Judgment. (Darimi, Tirmidhi)
Here is the BBC source, which has several other interesting pieces of information, for instance in the polled countries Erdogan is more popular than Putin who in turn is more popular than Trump: 51-28-12% on the approval ratings.
The parent company of the two largest Bible publishers in the United States has warned the Trump administration that proposed tariffs on China would amount to a “Bible tax.”
Trump’s proposed tariffs on $300 billion in Chinese-made products would affect books and other printed materials, according to Bloomberg. That includes Bibles, which are overwhelmingly printed in China because of the specialized technology and skills they require to produce…
More than half of the 100 million Bibles printed every year have been printed in China since the 1980s, he said. Of those, 20 million are sold or given away in the United States.
That’s because of the specialized printing requirements for a complex book such as the Bible, which requires thin paper that cannot be fed into standard printing equipment, leather covers, stitched binding, color pages and special inserts such as maps.
Here is the full Washington Post story.
Fleabag 2nd Season even better than 1st. An indelible portrait of toxic femininity. No accident that the brilliant Phoebe Waller-Bridge also wrote Killing-Eve featuring a different female killer but in male style and fantasy form rather than the more mature & realistic Fleabag.
Not everyone understood the tweet and some were confused. How could Fleabag be about toxic femininity when Waller-Bridge is a feminist? Fleabag is misunderstood because people try to frame it in terms of victimhood and Waller-Bridge is having none of that. Her method for illustrating the equality of the sexes is to show that women can be just as evil as men. Fleabag is much darker and more religious and mystical than most people realize.
I have written somewhat elliptically in what follows so as not to give much away but….mild spoiler warning. Herewith some observations.
Killing Eve features the serial killer, Villanelle. In one episode, she kills her lover using perfume. What could be a better metaphor for toxic femininity than that? Although they appear very different, Villanelle and Fleabag have much in common. Both of them, for example, are sociopaths.
Fleabag says as much herself, “I’m a greedy, perverted, selfish, apathetic, cynical, depraved, morally bankrupt woman.” But even more telling is that the other characters tell us that Fleabag is a sociopath. “You know exactly what you are doing,” “You only do what you want,” “You know what you are going to do,” or words to that effect are said many times. To understand Fleabag the show, you need to take these words seriously and backcast them to the events that happened before Season One. Namely, in a fit of sexual jealousy, Fleabag decided that if she can’t have what she wants then no one will. She wills it. It happens.
In doubt? Consider the scene at the funeral of Fleabag’s mother. Is she upset? Distraught? In tears? No, she looks radiant. She is more beautiful, more composed, more at peace on the day of her mother’s funeral than any day before and everyone tells her so. “I have never seen you looks so good,” “You look glorious,” and my favorite, “Gosh, grief really agrees with you.” Her body tells the truth. It is a mistake to wish this away.
In Season One, Fleabag is only just realizing the power that her sociopathy and sexual charisma bestow upon her and at first she is frightened. By S2, however, she is in command and we see her using her intense sexual charisma to bend men to her will. Men worship her and she treats them like objects and playthings. In one case, she literally has her boyfriend on his hands and knees scrubbing the floors. It’s hilarious.
FB is not the only example of toxic femininity in the series. The stepmother is an older version of Fleabag who also uses her sexual charisma to get what she wants. She has Fleabag’s father by the balls and to prove it she hangs them on the wall (I am not making this up). Fleabag cannot defeat the passive-aggressive stepmother because her sexual powers work only over men (notice the Kristen Scott Thomas scene and recall that FB didn’t get what she really wanted pre Season One). The stepmother is in fact a kind of witch who uses words to destroy those around her even though the words themselves are pleasant sounding. The stepmother also fashions a voodoo doll, a statue of Fleabag’s mother–whom she has replaced–that is notably beheaded.
The real plot of Season Two is that Fleabag is bored by how easy it is to control men and so she goes after bigger game. Can she top her pre-Season One triumph? Can she steal a man from God? Priest and witch enter into a battle of wits and wills. The Priest thinks he is going to exorcise her demons. This is a feminist show. He doesn’t.
The priest is a very interesting character. He is specifically introduced as a new priest, i.e. a new church, and he is young and cool and sexy. He is also a complete failure. Is Waller-Bridge, who was schooled by nuns, saying the new church fails or the church in general? Either way, despite being celestially warned, the priest fails God, he fails the Church and, perhaps most of all, he fails Fleabag. To be saved, Fleabag needed to find an incorruptible man, one who truly believes that there are bigger things than sex and dominance and worship of self. Instead, she finds in the church nothing but hypocrisy. In choosing sex over God and devotion to others, the Priest violates a sacred trust just as the pedophile priests violated their sacred trust (and Waller-Bridge makes clear the family resemblance). It does not take much imagination to see that the Priest will soon meet his fate in an alcoholic stupor (many hints are given).
In the final scene Fleabag walks into the sunset contentedly, like a talented Mrs. Ripley. The priest leaves in the opposite direction pursued by a demon symbolizing his failure to guard his flock.
Addendum: By the way, we never learn Fleabag’s name. She is a temptress who kills. Thus, another good name for Fleabag would be Killing Eve.
The podcast master himself, here is the audio and transcript, here is the opening summary:
What are the virtues of forgiveness? Are we subject to being manipulated by data? Why do people struggle with prayer? What really motivates us? How has the volunteer army system changed the incentives for war? These are just some of the questions that keep Russ Roberts going as he constantly analyzes the world and revisits his own biases through thirteen years of conversations on EconTalk.
Russ made his way to the Mercatus studio to talk with Tyler about these ideas and more. The pair examines where classical liberalism has gone wrong, if dropping out of college is overrated, and what people are missing from the Bible. Tyler questions Russ on Hayek, behavioral economics, and his favorite EconTalk conversation. Ever the host, Russ also throws in a couple questions to Tyler.
Here is one excerpt:
COWEN: Here’s a reader question. “In which areas are you more pro-regulation than the average American?” They mean government regulation.
ROBERTS: Than the average American?
ROBERTS: I can’t think of any. Can you help me out there, Tyler?
COWEN: Well, I’m not sure I know all of your views.
ROBERTS: What would you guess? Give me some things to think about there. In general, I think government should be smaller and regulations should be smaller.
COWEN: I’ll give you–
ROBERTS: Let me give you a trick answer. Then I’ll let you feed me some.
ROBERTS: Many people believe that the financial crisis was caused by deregulation. I think that’s a misreading of the evidence. It’s true that some pieces of the financial sector were deregulated, but government intervention in the financial sector was quite significant in advance of the crisis. In particular, the bailouts that we did of past failed financial institutions, I think, encouraged lenders to be more careless with how they lent their money, mainly to other institutions, not so much to people out in the world like you and me.
Deregulation’s a little bit tricky, so I wanted to get that in. I’m not sure how that pertains to the question. It does, probably, in some way. So give me something I should be more regulatory about.
COWEN: Well, one answer —
ROBERTS: Baseball? Baseball, of course. [laughs]
COWEN: I would say animal welfare — government should have a larger role. But also what counts as a tax-exempt institution, I would prefer our government be stricter.
ROBERTS: Well, I’m with you there. Yeah, okay, kind of.
COWEN: Well, that’s more regulation, okay?
ROBERTS: I guess.
COWEN: Kind of.
ROBERTS: Yeah, kind of. It’s different standards.
COWEN: Higher capital requirements for banks.
ROBERTS: I’m okay with that. Yeah, that’s a good one. I’d prefer a laissez-faire world for banks, more or less. If we can’t credibly promise not to bail out banks — if that’s the case, we live in a world where banks get to keep their profits and put their losses on taxpayers — bad world. A more regulated world would be better than the world we live in; not as good as my ideal world, though. But there’s a case where I would be in favor — like you just said — more capital requirements.
You’re on a roll. See what else you can come up with for me.
COWEN: Spending more money for tax enforcement, especially on the wealthy.
ROBERTS: Not the worst thing in the world.
COWEN: You can spend a dollar and bring in several times that, it seems.
ROBERTS: I don’t think rich people cheat on their taxes. Do you? [laughs]
COWEN: “Cheat” is a tricky word, but I think we could spend more money.
ROBERTS: We could probably collect more effectively.
COWEN: And it would more than pay for itself.
ROBERTS: Yeah. That’s probably true.
COWEN: We’re actually big fans of government regulation today.
ROBERTS: Yeah, we’ve really expanded the tent here. [laughs]
Do read or listen to the whole thing.
Eric Peter Kaufmann (born 11 May 1970) is a Canadian professor of politics at Birkbeck College, University of London. He is a specialist on Orangeism in Northern Ireland, nationalism, political demography and demography of the religious/irreligious.
Eric Kaufmann was born in Hong Kong and raised in Vancouver, British Columbia, Canada. His ancestry is mixed with a quarter Chinese and a quarter Latino. His father is of Jewish descent, the grandfather hailing from Prostejov in the modern Czech Republic. His mother is a lapsed Catholic; he himself attended Catholic school for only a year. He received his BA from the University of Western Ontario in 1991. He received his MA from the London School of Economics in 1994 where he subsequently also completed his PhD in 1998.
Here is Eric’s home page. He’s also written on what makes the Swiss Swiss, American exceptionalism, and whether the Amish will outbreed us all.
So what should I ask Eric?
Here is the audio and transcript, this was one of my favorite Conversations. Here is the CWTeam summary:
Knausgård’s literary freedom paves the way for this conversation with Tyler, which starts with a discussion of mimesis and ends with an explanation of why we live in the world of Munch’s The Scream. Along the way there is much more, including what he learned from reading Ingmar Bergman’s workbooks, the worst thing about living in London, how having children increased his productivity, whether he sees himself in a pietistic tradition, thoughts on Bible stories, angels, Knut Hamsun, Elena Ferrante, the best short story (“Tlön, Uqbar, Orbis Tertius”), the best poet (Paul Celan), the best movie (Scenes from a Marriage), and what his punctual arrival says about his attachment to bourgeois values.
Here is one excerpt:
KNAUSGÅRD: You have this almost archetypical artist putting his art before his children, before his family, before everything. You have also Doris Lessing who did the same — abandoned her children to move to London to write.
I’ve been kind of confronted with that as a writer, and I think everyone does because writing is so time consuming and so demanding. When I got children, I had this idea that writing was a solitary thing. I could go out to small islands in the sea. I could go to lighthouses, live there, try to write in complete . . . be completely solitary and alone. When I got children, that was an obstruction for my writing, I thought.
But it wasn’t. It was the other way around. I’ve never written as much as I have after I got the children, after I started to write at home, after I kind of established writing in the middle of life. It was crawling with life everywhere. And what happened was that writing became less important. It became less precious. It became more ordinary. It became less religious or less sacred.
It became something ordinary, and that was incredibly important for me because that was eventually where I wanted to go — into the ordinary and mundane, even, and try to connect to what was going on in life. Life isn’t sacred. Life isn’t uplifted. It is ordinary and boring and all the things, we know.
COWEN: So many great Norwegian writers — Ibsen, Sigrid Undset, Knut Hamsun — there’s nationalism in their work. Yet today, liberals tend to think of nationalism as an unspeakable evil of sorts. How do we square this with the evolution of Norwegian writing?
And if one thinks of your own career, arguably it’s your extreme popularity in Norway at first that drove your later fame. What’s the connection of your own work to Norwegian nationalism? Are you the first non-nationalist great Norwegian writer? Is that plausible? Or is there some deeper connection?
KNAUSGÅRD: I think so much writing is done out of a feeling of not belonging. If you read Knut Hamsun, he was a Nazi. I mean, he was a full-blooded Nazi. We have to be honest about that.
COWEN: His best book might be his Nazi book, right? He wrote it when he was what, 90?
COWEN: On Overgrown Paths?
COWEN: To me, it’s much more interesting than the novels, which are a kind of artifice that hasn’t aged so well.
COWEN: But you read On Overgrown Paths, you feel like you’re there. It’s about self-deception.
KNAUSGÅRD: It’s true, it’s a wonderful book. But I think Hamsun’s theme, his subject, is rootlessness. In a very rooted society, in a rural society, in a family-orientated society like Norway has been — a small society — he was a very rootless, very urban writer.
He went to America, and he hated America, but he was America. He had that in him. He was there in the late 19th century, and he wrote a book about it, which is a terrible book, but still, he was there, and he had that modernity in him.
He never wrote about his parents. Never wrote about where he came from. All his characters just appear, and then something happens with them, but there’s no past. I found that incredibly intriguing just because he became the Nazi. He became the farmer. He became the one who sang the song about the growth. What do you call it? Markens Grøde.
COWEN: Growth of the Soil.
COWEN: Arnold Weinstein has a book on Nordic culture, and he argues that the sacrifice of the child is a recurring theme. It’s in Kierkegaard’s Fear and Trembling. It’s in a number of Ibsen plays, Bergman movies. Has that influenced you? Or are you a rejection of that? Are you like Edvard Munch, but with children, and that’s the big difference between you and Munch, the painter?
I told you we ask different questions.
KNAUSGÅRD: Yeah, yeah. You just said different. You didn’t say difficult.
Knausgaard showed up for the taping carrying a package of black bread, which he forgot to take with him when leaving. So for the rest of the day, I enjoyed his black bread…