What Was I Thinking? (22 May)

Images used for the posts published on this date 

in 2016, 2017, 2018, 2019, and 2020

 

 

Sometimes - especially those times when, like today, I'm busy working on an 8000-word essay, the structuring of which is giving me a real headache - it's convenient to be able to look back and see what one was thinking on this date in years gone by, rather than produce all-new material. 

 

It seems that I published a post on this date for five consecutive years: 2016 - 2020. And these posts were: 

 

 

On the Death of a Wellness Warrior (The Case of Jessica Ainscough)

In the first of the May 22nd posts (2016), I discussed the tragic case of a so-called Wellness Warrior from Down Under called Jessica Ainscough. She died, in 2015, from cancer, despite her fanatic adherence to a range of alternative treatments based on diet and lifestyle rather than medical science - including the ludicrous Gerson therapy. 

 

Her case perfectly illustrating the peculiar mix of denial, dishonesty and desperate self-delusion of those who reject chemo and surgery in favour of fruit juice and coffee enemas.  

 

Ainscough sadly placed her hopes in quackery and became a pin-up girl for those who believe there's a global conspiracy by the medical establishment (in cahoots with big business and governments) to cover up the beautiful truth about cancer; i.e. that it can be cured with positive thinking and a bizarre range of practices that are basically forms of faith healing and folk magic despite the pseudo-scientific language they are disguised with. 

 

Having said that - writing in a post-Covid era - I have to admit I'm a lot more reluctant to follow the science and allow untested experimental vaccines to be used on me at the behest of the authorities.

 

 

Towards a Queer Ethology: Who Fucked Bambi (The Case of the Deer-Loving Monkey) 

 

In the second of the May 22nd posts (2017), I discussed a short ethological study of something that those who like to idealise animal behaviour and use Nature as a metaphysical reference point for their own moral values, would probably prefer not to know about; a female sika deer contentedly having sex with a male Japanese macaque (or snow monkey) on the island of Yakushima. 

 

Apparently, although these two species enjoy a close and playful symbiotic relationship, it's extremely rare for them to engage in acts of coition. It seems wrong here to speak of consent or rape and the lead author of the study insisted that both animals seemed to enjoy their shared sexual experience (the female deer even licking the male monkey's ejaculate off her body).

 

 

On the Erotics and Etiquette of Wearing Gloves 

 

In the third of the May 22nd posts (2018), I reflected on a time when respectable women (including my mother) still wore gloves as a matter of course; not just as an elegant fashion accessory to be matched with hat and shoes - nor simply to protect the hands - but as a sign of culture, discipline and breeding.

 

Gloves encoded an entire set of values and were worn to display one's knowledge of - and conformity to - a complex series of social norms governing polite behaviour. In other words, the wearing of gloves was a question of etiquette, belonging to a wider politics of style.

 

But just as important as the wearing of gloves was their removal; a lady should always do so discreetly and not as if performing a striptease of the hand - a point that led us on to the erotics of the glove, as examined by Roland Barthes in his beautiful little book Le plaisir du texte (1973). 

 

According to Barthes, the erotics of the glove is often tied to the pleasure of glimpsing naked female flesh exposed between two edges. In other words, it's 'the intermittence of skin flashing between two articles of clothing' which the amorous subject finds arousing. 

 

But of course, there are fetishists who love gloves in and of themselves and couldn't care less about glimpsing the flesh or intermittence; their concern is with the length, style, colour and - often most crucially of all - the material of the glove (be it leather, silk, cotton, or latex).

 

 

The Man and the Dreaming Woman: Notes on D. H. Lawrence's The Witch à la Mode

 

In the fourth of the May 22nd posts (2019), I provided a reading of Lawrence's early short story 'The Witch à la Mode' - one that anticipates his often underrated second novel The Tresspasser (1912) and which is born of the author's sexual frustration and sardonic anger.

 

Interestingly, at the end of the tale, Lawrence seems to come down firmly on the side of sexual maturity and a conventional married life. For having saved his ex-girlfriend from the flames, the protagonist of the story, Coutts, abandons her in order to become the good husband and father, growing fat and amiable in domestic bliss, that he always wanted to be.

 

 

Clap Trap  

 

Finally, there's this post dated 22 May 2020 on the North Korean style communal clap-along in support of our NHS heroes and other key workers that became almost compulsory during the Covid pandemic when we were all in lockdown (a slightly sexier-sounding way of saying imprisoned in our own homes).

 

Doubtless, many clapped with sincerity and a sense of civic duty and were not just showing off or virtue signalling with their saucepans, but the entire performance was cynically orchestrated by politicians and the media and, as I said at the time, I would rather have had a dose of the clap than stand on my doorstep and join in with a depressing (and sinister) display of mock-solidarity. 

 

Freedom is often best expressed as refusal and not-doing, because, as Barthes powerfully reminds us, fascism is the power to compel activity. 

 

 

For a (Nietzschean) Reformation of Manners

"We want to become those who we are - the new, the unique, the incomparable, 

those who impose on themselves their own law, those who create themselves! 

However, spiritual strength and passion, when accompanied by bad manners, 

only provoke loathing ..." 

 

 

I. 

 

Ultimately, the problem with Nietzsche's philosophical project of a revaluation of all values [Umwertung alle Werte] is that it's too demanding, too ambitious. We in the west are never going to become Dionysian and fantasies of a neopagan overturning of Christian morality are probably best left as provocative thought experiments, rather than forming the basis for political action [1].     

But what might be possible, however, is a reformation of manners [2] and the adoption once more of an elaborate and sophisticated code of conduct in order to acquire the civility, the charm, and the demeanour of a human being whom one might respect and even admire.

II.

Nietzsche listed politeness as among his four cardinal virtues [3] and stressed the importance of étiquette not merely as a set of rules and conventions governing behaviour imposed by society, but as a form of self-discipline and rank ordering; something which, he says, is as necessary for free spirits as for stars [4]. 

 

Whether his thinking owes more to the ceremonial observances of an 18th-century French court, the Laws of Manu, or, indeed, to ancient Egyptian ethics and the teachings of Ptahhotep, is debatable. The crucial point is that it shows a lack of manners, an absence of style, and a want of breeding to stab pensioners or shoot schoolchildren [5].

 

For if manners maketh man, then a lack of manners, absence of style, and want of breeding produces monsters in our midst ...       

 

 

Notes

[1] This is the lesson of D. H. Lawrence's novel The Plumed Serpent (1926), which I have discussed elsewhere on Torpedo the Ark: click here. 

 

[2] This phrase (and concept) is not mine; the Reformation of Manners was originally an attempt to impose strict religious discipline on English parishes between the late 1600s and the early 1700s. It was revived as a project in the 1780s by William Wilberforce. Obviously, as a Nietzschean rather than an evangelical Christian, I understand something quite different by the idea to Wilberforce and, like Lord Chesterfield, I think we need to view good manners as something distinct from conventional morality. See Letters to His Son on the Art of Becoming a Man of the World and a Gentleman, (1774): click here to read online as a Project Gutenberg ebook.        

 

[3] See Nietzsche,  Daybreak, §556. I discussed the four cardinal virtues in a post published in July 2021: click here

 

[4] See Nietzsche, Beyond Good and Evil, IX 285.

 

[5] I'm referring here to the tragic cases of 87-year-old Thomas O'Halloran and 9-year old Olivia Pratt-Korbel; the former was stabbed to death in West London and the latter was killed in her own Merseyside home by an as yet unknown gunman. 

      Those who call for all the familiar things - introduce more police on the beat, bring back hanging, etc. - would do well to remember what the Roman philosopher Cicero said about the importance of instilling good manners within a people, rather than simply relying upon harsh laws and punishments. 

 

 

For a related post to this one - on why the reformation of manners is no laughing matter - click here.     

 

On Not Frightening the Horses

The Frightened Horse by Nykos Furcic

As one grows older, one's appreciation for etiquette and decorum - for acting in public at all times with propriety - grows ever more pronounced. Unseemly behaviour now seems uncalled for as well as uncouth.

Indeed, I find myself moving ever-closer towards the sophisticated position adopted by the aristocracy and memorably articulated by the English stage actress Mrs. Patrick Campbell: It doesn't matter what people do so long as they don't do it in the street and frighten the horses. In other words, public appearance matters more than private behaviour.       

This isn't - as some commentators mistakenly insist - a sign of bourgeois hypocrisy. It is, rather, an affirmation of hypocrisy as a noble value and social necessity (albeit rooted in performance and pretence).   

The British aristocracy never embraced 19th-century ideals of domestic respectability and sexual morality with the same enthusiasm as the middle-classes, tending to favour libertarian permissiveness over authoritarian puritanism.   

Perhaps that's why the British working class have always loved toffs and why the latter often make such fine actors ...

On Benevolent Sexism

I.

Even sexism, it seems, isn't as unambiguous a term as one might have previously believed. For according to some theorists, sexism has two components: hostile sexism on the one hand and benevolent sexism on the other.

The first is an overtly negative - often violent - form of misogyny that deals in untenable evaluations and stereotypes based on a strict binary model of gender. I think we might all agree that it's not something to be very proud of, or that there's much to be said about such stupidity.     

But sexism in its more benevolent form is, I think, worthy of further reflection ...


II.

Just to be clear from the outset: I'm perfectly happy to concede that sexism - even at its most benevolent - involves prejudice and may have negative consequences, whatever the motivation or intent of the male agent. But I think it might also be conceded that often the things we're told are harmful actually make us feel good, whilst the things we're supposed to value often make us miserable in practice.

As the author and journalist Ed West notes:

"Sexual freedom, for example, makes people depressed much of the time [...] A money-obsessed culture, with its intense competition, stress and inequality, also causes us to be miserable [...] Ethnic diversity we know makes people unhappy because they vote with their feet. Likewise sexual equality, or at least sexual equality that refuses to acknowledge the biological reality of sex; and I can't imagine the idea of 'microaggressions', in which people are encouraged to see slights in every experience, is very good for one's mental health."

That's a conservative-cum-reactionary viewpoint (unsurprisingly perhaps from the deputy editor of The Catholic Herald who blogs for The Spectator), but West is touching on something important here; particularly when it comes to microaggressions (or sins) which only the righteous and the woke whose eyes are fully open can perceive.   

III.

One of the fields where we can witness gender politics being played out is etiquette; for some feminists, it's manners that maketh the benevolently sexist man and they consider it insulting if a chap holds a door open for them, or offers to help carry their luggage up a flight of stairs.

The gent in question might regard his actions as simply a form of kindness, but his polite actions are part of a tradition founded upon cultural representations of women as the weaker (and less competent) sex and thus problematic from the perspective of feminism. For those who base their sexual politics upon such a perspective, chivalry is simply a disguised form of oppression that entrenches gender inequality.       

But most (heterosexual) women seem not to think like this; in fact, the evidence is that they like to be shown a little courtesy by members of the opposite sex - be they loved ones, work colleagues, or simply strangers on a train. Interestingly, there is also evidence to suggest that men like making these small gestures; that civility - as a playful exercise of power - makes everyone happy.   

Unfortunately, contemporary culture seems to be more concerned with political correctness rather than joie de vivre ... 

See: Ed West, 'Don’t knock 'benevolent sexism'  - it makes us happy', The Spectator, (25 March 2014): click here.

On the Erotics and Etiquette of Wearing Gloves

Jean Patchett by Erwin Blumenfeld 
Variant of US Vogue cover (May 1949)

I.

I'm just old enough to remember a time when respectable women (including my mother) still wore gloves as a matter of course; not just as an elegant fashion accessory to be matched with hat and shoes - nor simply to protect the hands - but as a sign of culture, discipline and breeding. 

Gloves encoded a set of values. They were worn to display one's knowledge of (and conformity to) a complex series of social norms governing polite behaviour.

In other words, the wearing and - just as importantly - the removal of gloves was a question of etiquette, belonging to a wider politics of style. If one wanted to look just the ticket, then one was obliged to follow a whole series of (often unwritten) dos and don'ts.

These rules can briefly be summarised as:

Don't leave the house without gloves; whether attending a formal reception, a garden party, a church service, or simply popping down to the shops, gloves should be worn at all times. However, don't eat, drink, or smoke with gloves on - and don't play cards or apply makeup wearing gloves either. Note also that, with the exception of bracelets, jewellery should never be worn over gloves.

Finally, whilst it is perfectly acceptable to shake hands wearing gloves, they should be removed if the other person is clearly of a higher status (such as the Queen). But, when removing gloves in public, one should always do so discreetly and not as if performing a striptease of the hand.

This final point brings us on to what might be termed the erotics of the glove ...

II.

For the amorous subject, the erotics of the glove (a sign of high culture) is often tied to the pleasure of glimpsing naked female flesh (a sign of base nature) exposed between two edges. In other words, it's "the intermittence of skin flashing between two articles of clothing" which they find arousing.

Long black evening gloves, for example, which reach over the elbow but not as far up as the armpit, have an analogous function and provoke a similar frisson of excitement to black stockings; they do for the arms of the woman wearing them what the latter do for her legs.

Of course, there are fetishists who love gloves in and of themselves and couldn't care less about glimpsing the flesh or intermittence; their concern is with the length, style, colour and - often most crucially of all - the material of the glove (be it leather, silk, cotton, or latex).

For the sophisticated pervert, the devil is always in the detail (and the object) - not the beauty or the wholeness of woman as created by God.

See: Roland Barthes, The Pleasure of the Text, trans. Richard Miller, (Hill and Wang, 1975), p. 10.

This post is for Tim Pendry who suggested it.

Upskirting

Calvin Klein ad featuring Klara Kristen 

Photo by Harley Weir (2016)

As long as there are young women wearing short skirts and pretty underwear then the phenomenon of upskirting is not going to go away - even if you criminalise the activity, as is now proposed. All (heterosexual) men want to catch a glimpse upskirt or peek downblouse, be they 18th century French painters, like Fragonard, or 21st century voyeurs surreptitiously using a smart phone.

Without wishing to subscribe to the moral hysteria that surrounds this subject - and even though I'm not female - I can understand the objection to some prick taking an unauthorised photograph and then posting the image online or circulating it via social media. Everyone is surely entitled to a reasonable expectation of privacy within a public space and not to be sexually harassed or humiliated.

Ultimately, however, I see this more as an ethical issue rather than a legal one. Or perhaps simply as a question of etiquette; one simply doesn't do this kind of thing in polite society. It's so rude! as a member of the Brodie Set would say.

The problem, of course, is that we don't live within polite society. We live, rather, within a pornified (or sexually liberated) culture where the recording, distribution, and consumption of images via sophisticated technology - including images that are intended to be obscene or provocative in nature - has become absolutely normalised.

Because I'm a bit old-fashioned, it seems to me to be bad manners to upskirt a stranger without their knowledge or consent. But ads such as the one shown above, featuring a picture by the young and highly acclaimed (female) photographer Harley Weir for Calvin Klein, clearly help construct a kinky code of conduct that encourages and endorses what at one time would have been branded as overtly deviant behaviour.

After the orgy, there's clearly a need for a new sexual ethos. But who could we possibly task to draw up such? I certainly wouldn't feel comfortable handing the job over to feminist academics such as Clare McGlynn and Erica Rackley, for example, who argue that upskirting belongs next to revenge porn on a continuum of image-based sexual abuse, reinforcing as it does a rape culture that fundamentally violates a woman's human rights.

As indicated earlier, I'm really not convinced that we need a more comprehensive politico-legal response to upskirting. I would really rather there were fewer laws, not more.

Nor - at the risk of minimising the nature and impact of upskirting - do I think it's helpful to encourage women who have had some creep take an illicit photo regard themselves as victim-survivors. To feel that your dignity has been stolen and self-worth destroyed simply because someone caught sight of your knickers (or even your genitalia) is, I would suggest, an overreaction.

And, finally, anyone who imagines for one moment that life and love can be made to unfold entirely within a framework (and safe space) of human rights is laughably mistaken: for life is tragic and love is deadly and we are all of us - whatever our gender - violated and humiliated on a daily basis by the evil genius of the world.

Notes 

As far as I'm aware, there is still no specific law against upskirting in the UK, although, in 2010, Scotland broadened the definition of voyeurism to explicitly cover the non-consensual taking of images beneath clothing - presumably this included kilts - either for the perpetrator's sexual gratification, or in order to cause the victim harm or distress. It should be noted, however, that there have been successful prosecutions for upskirting in England and Wales under the common law offense of outraging public decency. One might have thought that this suggests there's no real need for further legislation, though if women like the Conservative MP Maria Miller (Chair of the Women and Equalities Committee) and Sarah Green (of the End Violence Against Women Coalition) are successful in their campaigning, then the horrific crime of upskirting will soon be on the statute books.

See: Clare McGlynn, Erika Rackley, and Ruth Houghton, 'Beyond Revenge Porn: The Continuum of Image-Based Sexual Abuse', in Feminist Legal Studies, Vol. 25, Issue 1 (April 2017), pp. 25-46: click here to read online.