Quotulatiousness

May 29, 2026

Progressives, suddenly – “We’ve gotta protect our phony baloney jobs!”

Filed under: Media, Politics, Technology — Tags: , , , , , , , — Nicholas @ 03:00

Apologies to Mel Brooks for hijacking that line from Blazing Saddles. On the social media site formerly known as Twitter, signs of panic from the media and media-adjacent progressive ranks as they realize Silicon Valley is an existential threat to their media monopoly:

    Tim Shipman @ShippersUnbound

    One aside on the Blair conversation

    I’m absolutely gobsmacked at the level of hostility to “tech bros” and the belief that we can just insulate ourselves from AI and technology

    Like listening to weavers on the spinning Jenny or Hanson cab drivers on the advent of the motor car

Look this isn’t complicated.

The left hates you because they’re (correctly) worried AI is going to replace the “work” they do for their comfortable professional-managerial class sinecures, while at the same time they are (correctly) concerned that AI generated video will completely neutralize the remaining cultural influence they wield via their control of entertainment media.

The right (correctly) views you with suspicion and contempt because you already replaced white men with H1Bindians, which hurt us economically, and also enshittified the Internet, which was further enshittified due to your perfidious collaboration with leftists during the peak of the Great Awokening’s censorship and deplatforming push.

Despite your years of service to them, the left wants to immolate your headless corpses on funeral pyres built from your burning data centres, merely because you MIGHT be a threat to them in the near future.

Despite your record of pusillanimity, the right — some of us — are willing to work with you. That is a godsend for you, because we are literally your only defence right now.

But we have conditions, and those conditions are not negotiable.

May 28, 2026

“Seamen tend to be wary of authority, unless it is wisely exercised”

Filed under: Britain, History, Military — Tags: , , , — Nicholas @ 05:00

In UnHerd, Peter Hitchens considers the plight of the Royal Navy, much diminished from its years (centuries, actually) of greatness:

Our own Royal Navy is famous for its mutinies, in HMS Bounty in 1789, at Spithead and the Nore in 1797, and most recently at Invergordon in 1931. It is a curious organisation, its hammocks once filled by the cruel Press Gangs kidnapping innocent men and forcing them to sea and possible death, its discipline for many years enforced by the cruel cat o’ nine tails and the occasional shooting of an admiral to encourage the others. But it stood between us and the world, without trying to take over the state, and it was very beautiful, and many of us loved it. In London and the big seaport cities, bluejackets in their Edwardian uniforms were still a common sight in my childhood. They were reassuring, not overbearing. Since 1901, when horses failed at the task, Navy men have pulled the gun carriage on which Royal coffins (and Churchill’s) have rested at state funerals, an extraordinarily moving sight. These were our defenders, upon whom, as Charles II’s Articles of War first proclaimed, “under the Good Providence of God, the safety, honour and welfare of this realm do chiefly depend”.

In an era when soldiers were often despised, or even feared, sailors were not. Think of Kipling’s 1890 poem “Tommy”, intended to change the drunken delinquent reputation of Queen Victoria’s redcoats:

    For it’s “Tommy this, an’ Tommy that, an’ Chuck him out, the brute!”
    But it’s “Saviour of ‘is country” when the guns begin to shoot.

In George Orwell’s perfect novel Coming Up for Air, Edwardian civilians are appalled when a young man signs up for the Army: “‘Well now! Listed for a soldier! Just think of it! A fine young fellow like that!’ It just shocked them. Listing for a soldier, in their eyes, was the exact equivalent of a girl’s going on the streets.”

“HMS Victory in Portsmouth Harbour”
Painting by Charles Edward Dixon (1872-1934) via Wikimedia Commons.

But sailors, possibly because they were at sea so much, were idealised as “hearts of oak” manning the wooden walls (and later the steel walls) of England. And the same was true for officers, credited above all with the great victory at Trafalgar in 1805, which secured national safety and prosperity for the rest of that century. They had a reputation for taciturnity and bluffness, which never does anyone any harm, and they often lived up to it. The fictional Jack Aubrey, in Patrick O’Brian’s witty and clever books about the Napoleonic wars, is a perfect rendering of this type. They tell terrible jokes. They don’t say much, just “Kiss me, Hardy” (Nelson as he died); “There seems to be something wrong with our bloody ships today, Chatfield” (Beatty at Jutland, as British warships repeatedly blew up under German fire); and “Continue to engage the enemy” (Warburton-Lee at Narvik, dying on his bridge after smashing up Hitler’s destroyer fleet and so making a cross-Channel invasion impossible).

And so the word “Navy” had, for many years, a useful commercial magic if you were selling something a bit manly and bluff, such as Navy Cut tobacco and Navy Rum, or even Senior Service cigarettes. But it did not have the yelling, martinet character of the Army. I have never yet seen a naval officer’s uniform that fits properly, and when sailors are marched aboard their ships (does this still happen?), the drill is far from pernickety. Close contact with the Navy — both my parents were in it, and so were most of their friends, some of my schoolteachers and many of the parents of my schoolfellows — revealed a dry, faintly sarcastic view of the outside world which had never been to sea. Even my mother, an ocean-going snob who would die of shame if she heard me use the word “toilet”, had mastered the sarcasm of the fleet. More than once I jumped with surprise when I heard her icily remarking about some inadequate if feeble attempt at recompense. “Well, that’s damned nice of him”, she’d say, which, for a Fifties married middle-class woman in a respectable suburb, was going it a bit.

May 27, 2026

The boomers don’t hate you, they just prioritize feeling good about themselves

Filed under: Media, Politics, USA — Tags: , , , — Nicholas @ 03:00

This is something I see very clearly in Canadian baby boomers — most of whom support Mark Carney and the Liberals because they feel that’s what nice people do, and boomers want to think of themselves as nice people above all else. On the social media site formerly known as Twitter, Devon Eriksen responds to a meme expressing later generations’ view of the boomers:

On the surface, it sounds like Boomers hate you. Or like they have the attention span and logical thinking skills of a goldfish.

Neither one of these is true.

Their complete dismissal of any of your concerns, and their total refusal to understand your situation or worldview, is actually quite sensible in light of one key fact about them.

They’re not hateful. They’re not dumb. They just have an incredibly low emotional pain threshold.

They cannot stand to feel bad about themselves for any reason, even for a moment.

When you create a meme like this, or you tell the story of how you are forty years old and can’t afford a house because you trained for three different careers and got rugpulled by work visas and offshoring every time …

… then they don’t even think about it as a worldview or a perspective or an experience that you have. They don’t think about you at all.

They think only about the effect on their own self-esteem, which must be parried.

You have, you see, told a tale of playing life on hard mode, which implies that they were playing life on easy mode, which implies that they are not wizards of insight and paragons of virtue.

That’s why they will immediately respond with these incoherent lines about whining and bootstraps and firm handshakes and avocado toast. Of course they don’t make sense. They don’t have to make sense. The goal isn’t to persuade you of anything or engage with you at all.

The goal is simply to have an excuse to avoid thinking about something which might make them feel bad.

These Boomerisms are magic talismans used to ward off emotional discomfort, in much the same fashion as all the species of plants they smoked their way through when they were your age.

I don’t see a solution to this.

I don’t know any way to tell Boomers that Hart-Cellar, CRA1964, DEI, open borders, social welfare programs, anti-racism, gay marriage, gun control, the sexual revolution, etc, were massive mistakes and need to be stopped, while hiding the obvious implication they were the ones who made those mistakes.

If we wish to save Western civilization, to make things good enough again that actual Americans can manage to have homes and marriages and children, then we’re going to have to find a way to work around the Boomers, because they’re never going to get on board.

May 26, 2026

“She is hoping to disturb them in their privilege and veiled racism”

Filed under: Education, Politics, USA — Tags: , , , , — Nicholas @ 04:00

Millennial Woes on having sympathy for the Midwit:

In August 2022 I stumbled upon this video of a young female teacher in Utah. She is what we would once have called an SJW. She describes how she has equipped her fourth-grade classroom in a way that she expects will annoy the parents of her (aged 9-10) pupils: all of the materials have been vetted by her to ensure that they include no images whatsoever of White people — “not a single White face there”.

Even though she knows the school is majority White (over 85%), she has designed her classroom, in her own words, “for non-white students”. To be fair, this could be simply because she is bringing materials from her previous school, which was much more diverse. But even then, you would think the sensible thing would be to buy materials more fitting for her new school. She does not.

So the woke attitude goes far beyond merely accommodating non-white people, and beyond even the absurdity of giving them equal prominence in our ancestral society, but actually to giving them precedence over us there.

What I found striking about this video, apart from the mindboggling fact that this is someone presumably vocated to help people yet doing something that will clearly harm her pupils, is how she delights in the fact that what she has done will annoy parents. To be precise, it will annoy parents who, whether conscious of it or not, are “racist”. After all, if they really “don’t see race”, then how can they possibly care about this? Thus, they cannot argue that their kids should see representations of their racial kin without outing themselves as “racist”, which in turn will make them very vulnerable. So this younger teacher feels not just morally sound, but bulletproof against reprisals, and very clever.

There is also a social class element to this. She specifies that these will be “posh White parents”. Despite appearing to be all of 23 and only having taught in very diverse schools, she alludes to experience in dealing with such upper-class White parents before. She is hoping to disturb them in their privilege and veiled racism.

She also clearly assumes that, if any parents do complain, she will be safe. The institution — not just her school but the entire education sector, including all of the academics and every university department that sustains them — will be on her side. If and when the parents complain (having navigated their way through the minefield of realising they are “racist” and painstakingly forming some lame argument to hopefully avoid that accusation) they will find that she is protected not just by her employer but by an entire segment of society. They, the parents, might get some small local newspaper to back them, or more likely to report the story impartially, but in all likelihood they will find themselves shamed by some much bigger newspaper. That is what she was clearly expecting when she made this video.

[…]

What I find troubling about this story is that it illuminates both the viciousness and the vulnerability of the midwit. It wouldn’t be worth fretting over, except that there are many millions of these people about. Every one of them is bright enough to grasp the drivel at teacher training college, but not bright enough to realise that it is drivel. Every one of them is vicious enough to harm children and take pleasure in disturbing the parents and sadistically putting them in an impossible position … but every one of them is literally just doing what they have been told to do, and is spreading the ideas they have been trained to believe are good, healthy, and crucially needed.

Canadian parents are increasingly adopting the “helicopter” or “bulldozer” model

Filed under: Cancon, Health, Media — Tags: , , , — Nicholas @ 03:00

Eva Chipiuk on concerning trends in Canadian parenting styles and the long-term impact on children:

Not many people have really turned their minds to the psychology of Canadians. Most are too busy reacting to the latest outrage, headline, or political controversy.

However, David Redman has cautioned about what he has identified as a trend in Canada: “helicopter” and “bulldozer” parenting, where children are either constantly hovered over or where every obstacle is removed before they ever have to face it themselves.

Over time, that kind of environment can produce people who become uncomfortable with uncertainty, overly dependent on authority, fearful of risk, and hesitant to think independently or challenge difficult ideas. As this article put it:

    Children, the authors observed, are now deliberately shielded from any sense of risk or uncertainty. How can anyone — young boys most of all — learn about the world around them when school principals announce at the onset of every snowfall that “all snow must stay on the ground”. The ideal of adventure and resilience has been replaced by a debilitating sense of fragility and risk-avoidance …

    Adventure should properly be considered a spirit, not a place. It is driven by a powerful mixture of curiosity, necessity, and an openness to experiencing new things. And it can be found wherever uncertainty reigns. Today, that might entail travelling to strange lands, meeting new people, or even engaging in uncomfortable discussions about whether Alberta should remain part of Canada forever.

    Wherever the unknown lies, adventure can be found.

That mindset does not just affect childhood. It shapes entire societies. It affects how citizens respond to disagreement, political debate, uncertainty, criticism, and even new ideas.

Somewhere along the way, many Canadians lost their sense of adventure, resilience, curiosity, and willingness to engage with uncomfortable conversations or difficult questions.

Where did that spirit go? What happened to the mindset that encouraged people to explore, question authority, take risks, debate ideas openly, and build something better even when the outcome was uncertain? Somewhere along the way, discomfort itself seems to have become something to avoid rather than something people grow through.

Because if we stop exploring, questioning, debating, and taking risks, we lose something essential about what it means to live freely and think independently. A society that becomes afraid of uncertainty eventually becomes dependent on being told what is safe, acceptable, and permitted.

If we are going to move forward in any meaningful way, we need to rediscover the spirit of curiosity, resilience, and adventure that pushes people to test ideas, challenge assumptions, and engage with the unknown instead of fearing it.

Perhaps one of the most important conversations we should be having is this: what does it actually mean to be Canadian today?

Because for many, it increasingly feels like the answer is becoming less about courage, resilience, curiosity, and self-determination, and more about compliance, comfort, and avoiding difficult conversations.

QotD: Entropy versus Revolution

Filed under: Media, Politics, Quotations, USA — Tags: , , , , — Nicholas @ 01:00

… the “Left” has nothing to do with even Marx anymore, much less anything so CisHetPatWhite as “the Rights of Man and Citizen”. Your “rights” are whatever the State says they are today, as determined by a snap poll of Blue Checkmarks. The “left” is, ironically, a bit better about paying lip service to their “tradition” than is the “right” — the “left” will still give you a good sermon about Evil Corporations, for instance, even as they’re using Big Tech, Big Bank, and Big Pharma to stomp you — but it’s clear that they believe in nothing, Lebowski, nothing!

They’re simply nihilists, and their nihilism is just a way station to suicide. Their “program”, such as it is, aims at absolute stasis — they want everyone and everything to be exactly one thing, now and forever, because this is the closest to annihilation they can get without being forced to admit to themselves that what they’re really longing for is the sweet release of death. The purpose of all those bespoke sexualities, for instance, clearly isn’t “to find a likeminded person to have sex with”; rather, it’s to make sure you can never have sex with anyone at all.

Ooops, sorry, you only fulfill 459 of the 462 bullet points on the checklist.

Which is weird, I realize, because the “Left” (for rhetorical convenience) are always in frantic motion. But it’s displacement activity. As I’ve written before, you can call it “permanent revolution”, but it’s Isaac Newton’s version, not Leon Trotsky’s — forever spinning in place, going nowhere. So long as they never stop spinning, they’ll never hear the vast emptiness of their own lives. They’ll never have to look their death wish straight in the eye.

The “Right” (again for rhetorical convenience) seems to be locked in a never-ending battle against entropy. That’s what it seems to boil down to. Things fall apart and pass away, and in their breakdown we are robbed of our fundamental dignity. In the end, that’s the only thing worth “conserving” — your fundamental dignity; the only “right” that matters is the right not to be a clown.

One always loses the battle against entropy eventually, but the dignity is in the fight. For the “left”, who have no dignity, the fight is just a distraction, sound and fury to distract from the nothingness that always threatens to overwhelm them … and that they secretly long for.

Severian, “Entropy vs. Revolution”, Founding Questions, 2022-06-21.

May 22, 2026

Canada – an example of a “cut-flower civilization”

Filed under: Cancon, Government — Tags: , , , — Nicholas @ 03:00

On the social media site formerly known as Twitter, L. Wayne Mathison explains why Canada still looks somewhat like a functioning country, but it’s just a fading illusion:

“Cut Flowers, 2021” by F. D. Richards is licensed under CC BY-SA 2.0 .

Os Guinness coined the phrase “cut-flower civilisation” to describe a culture cut off from the roots that once gave it life.

Look at Canada today under the Liberal machine and its latest boardroom saviour, Mark Carney, and the phrase fits a little too well.

Canada still looks alive. In many ways, it is. We are still a wealthy country. We still have decent people, vast resources, serious workers, inherited institutions, and enough stored national strength to keep the lights on for a while.

But the wilting is visible.

The problem is not that Canada lacks talent, land, energy, minerals, farmers, tradespeople, engineers, entrepreneurs, or ambition. The problem is that the governing class has spent the last decade cutting away at the very roots that made those things productive.

Canada did not become a G7 country because Ottawa held press conferences, hired consultants, or released glossy strategy documents. Canada became prosperous because earlier generations understood the basics. Build things. Produce things. Develop resources. Reward work. Protect property rights. Defend free speech. Keep government limited enough that private competence can actually breathe.

That was the soil.

And that soil has been poisoned by years of managerial arrogance.

Canadians were told that prosperity could be designed from above by technocrats, climate planners, corporate consultants, regulators, and global conference people with expensive credentials and no real skin in the game. They told us that taxing energy would make us richer. Blocking resource development would make us virtuous. Deficits did not matter. Productivity could wait. National unity could survive endless moral scolding from people who confuse a résumé with wisdom.

Now this same crowd wants applause because a few mines, rail terminals, aircraft deals, or manufacturing projects are being announced.

Fine. Good. Canada needs all of it.

But let’s not mistake oxygen for genius.

If a man spends ten years tightening his hands around your throat, he does not deserve a parade because he lets you breathe for ten seconds.

This is not some grand national renaissance because Mark Carney found a clean hard hat and stood beside a podium. Much of what we are seeing is an economy gasping for air after years of political strangulation.

The real question is not, “What project did they announce today?”

The real question is: what did they do to the soil?

Where did the habits of a serious country go?

Thrift. Production. Energy realism. Institutional integrity. Personal responsibility. Local grit. Honest media. Independent journalism. A government that protects the conditions for prosperity instead of replacing them with slogans, subsidies, and corporate welfare.

A cut flower can still look good for a while. That is the trick. It keeps its colour. It photographs well. It looks fine in the vase. But without roots, the clock is already running.

That is Canada’s problem.

We are living off stored capital: financial capital, moral capital, institutional capital, cultural capital. Previous generations built the reserves. This generation of elites is spending them and calling it leadership.

Eventually the runway ends.

And when it does, the speeches get louder, the excuses get thicker, and the very people who cut the roots start demanding credit for watering the vase.

An elite rebrand will not fix this. More Liberal managerial theatre will not save the dollar. Canada does not need another round of carbon-tax sermons from people who fly to international summits to lecture truckers, farmers, and working families about sacrifice.

Canada has to get back to the dirt.

Production. Responsibility. Truth. Energy abundance. Free speech. Strong families. Functional institutions. A state that remembers it serves national life. It does not create it.

The country is not dead.

But it is wilting.

And the first step toward recovery is simple: stop applauding the people holding the scissors.

QotD: The cargo cults of New Guinea

Filed under: Books, Economics, History, Pacific, Quotations, Religion — Tags: , , , , — Nicholas @ 01:00

When I was twelve years old, my grandfather gave me a copy of Jared Diamond’s Guns, Germs, and Steel. This single fact probably goes farther than any other in explaining How I Got This Way: the book blew my mind and kicked off a lifelong fascination with big-picture, multidisciplinary investigations of how the world, well, Got This Way. (Or, if you’re a hereditarian: roughly 25% of my genes come from a guy who thought this was a good book to buy for a twelve-year-old girl.)

You may remember that Guns, Germs, and Steel is framed as a reply to a man named Yali, a “remarkable local politician” whom Diamond encountered while walking on the beach in New Guinea in July of 1972. (Back before Diamond’s second career as a pop-science public intellectual, he was an ornithologist focusing on the birds of northern Melanesia.)1 They chatted for a while about the prospects for New Guinean independence, and local birds, and then Yali asked a question that Diamond spends a couple of paragraphs boiling down to something like, “Why did human development proceed at such different rates on different continents?” (Which is of course what Guns, Germs, and Steel tries to answer.) But that’s not actually the way Yali put it, and his real question — indeed, his whole story, which is fascinating in its own right — suggests a whole ‘nother set of answers

Yali should be better-known.2 He may have been from a backwards backwater, but he’s one of the true Player Characters of history. If we lived in a better world, he would be the subject of a prestige cable drama3 — or maybe a Robert Eggers film, because the values and assumptions of his society are incredibly foreign to a Western audience. And so to really understand and appreciate Yali’s story (and the question he asked an American ornithologist on the beach one day) you need some background about the tribal cultures of the New Guinea coast and their reaction to contact with Europeans. Which is to say, you need to understand cargo cults! Because what Yali actually asked (per Diamond’s recollection twenty-odd years later) was: “Why is it that you white people developed so much cargo and brought it to New Guinea, but we black people had little cargo of our own?”

“Cargo” is the catchall word for Western material culture in Pidgin English,4 the lingua franca of New Guinea’s many language isolates, and New Guineans were understandably obsessed: before European contact, they were living in the literal Stone Age. It would be an exaggeration to say that they hadn’t made any technological progress since their ancestors settled the island 50,000 years earlier, since they domesticated several local plants (taro, yams, and the cooking banana) and got pigs plus a little admixture from some passing Austronesians about 1500 BC, but they were solidly Neolithic and had been since time immemorial. So of course as soon as they encountered cargo — especially steel tools, tinned meat and dried rice, and cotton cloth — they wanted it desperately. And they almost universally believed they could get it by ritual activity.

The prescribed rituals varied. One set, recorded in secret by an American Lutheran missionary in the late 1930s, involved the locals setting up tables in front of the local cemetery and decorating them with flowers, food, and tobacco. Then they danced wildly until dawn in twitching, trembling fits so uncontrolled that some devotees continued to sway and shake for days or weeks afterward. Those lucky people were believed to have a special connection to the ancestors that would let them receive dream messages about the cargo shipments their tables and dancing would surely bring. A different cult was led by a man who had a long piece of iron he claimed brought him messages from the future. He told his followers that if they set out all their food in cemeteries as offerings to their ancestors, handed all their Western goods and money to him for safekeeping, and renamed Tuesday to Sunday, they could expect a god to send them airplanes full of cargo flown by the spirits of the dead disguised as Japanese servicemen. These spirits would bring them rifles, tanks, and other materiel and help them drive out the white people, and then the god would change the natives’ skin from black to white. Oh, and also there would be storms and earthquakes of unimaginable violence.

Forget everything you think you know about cargo cults. (Especially forget those pictures you may have seen of “decoy” airplanes or satellite dishes made out of straw and wood: one popular airplane photo is from a Japanese straw festival, another is a Soviet wind tunnel model, and the radio telescope is just one advertisement from a British ice cream company.)5 Nowadays we use “cargo cult” as a lazy shorthand for “copying what someone successful seems to be doing without really knowing why and hoping you get the same result,” but that’s not what was happening at all. If the New Guinea natives built airstrips, it wasn’t out of a belief that airstrips attract cargo planes like planting milkweed brings Monarch butterflies — that would be seem silly but basically understandable from our frame of reference. No, it’s much weirder than that. They built airstrips for exactly the same reason anyone else does: because they thought cargo planes were coming. They just thought the planes were coming because of the dancing.

This is a story about epistemology. And also about Jesus sending you a case of Spam in the mail.

Jane Psmith, “REVIEW: Road Belong Cargo, by Peter Lawrence”, Mr. and Mrs. Psmith’s Bookshelf, 2025-04-21.

  1. Okay, fine, it’s actually his third career — he was a specialist in cell membrane biophysics before he started publishing on birds.
  2. Kudos to commenter Gary Mar, who did his part in this project by alerting me to this book in the first place.
  3. Just in case anyone reading this has contacts in showbiz, my other idea for a cable drama is the story of Charles V, Philip II, and William of Orange. The emperor of half the known world, the son and heir raised far away, the beloved ward who betrayed him… It would win twelve Emmys.
  4. Which is not actually a pidgin but a creole! Nowadays it’s more often called Tok Pisin (etymologically, obviously, from “talk pidgin”). Most Tok Pisin vocabulary comes from English, but the grammar and pronunciation are very different and the orthography makes it hard to read. Still, if you try saying it out loud you can sometimes get the gist: “Wetman noken haitim samting moa” pretty easily becomes “white man no can hide’em something more”, and actually means something like “the white man will not keep anything secret from us any longer”.
  5. Credit for tracking down the sources of those images goes to Ken Shirriff in this blog post, which Gwern kindly sent me when I started talking about this book review.

May 21, 2026

Explaining why more men are “opting out”

Filed under: Business, Education, Health, Media, Politics, USA — Tags: , , , , , — Nicholas @ 03:00

On Substack, Bettina Arndt shows some of the reasons why men are less and less willing to commit — not just to relationships, but to huge swathes of what we used to call “adult life”:

The warning signs have been there for decades. Back in 1983, American author Barbara Ehrenreich wrote a powerful book — The Hearts of Men: American Dreams and the Flight from Commitment — arguing that a male revolt was underway. Since the 1950s, she suggested, men had begun rebelling against the breadwinner ethic — inspired by Playboy culture, the counterculture, and a desire for personal freedom. They were rejecting the cultural ideology that had shamed them into tying the knot and becoming a good provider, lest they be seen as immature, irresponsible, and less than a real man.

Ehrenreich understood that marriage was the mechanism by which society harnessed male productivity. Remove the shame, and the yoke comes off.

Forty years on, the yoke has disappeared. In April 2026, the American male labour force participation rate hit its lowest level since records began in the 1940s, according to the US Bureau of Labor Statistics. One in three American men — roughly 33% — were not working or actively looking for work. The overall male participation rate for men aged 16 and over stood at just 67%, down from 73.5% two decades ago and from 87% in the postwar years when Ehrenreich’s story begins.

The trend is not confined to America. Australian men’s workforce participation has fallen from around 79% in 1978 to approximately 71% today (see below), while similar declines — though less dramatic than in the United States — have occurred in the UK and Canada.

[…]

If you want to understand why men are voting with their feet, you need to look not just at what marriage now costs them — and the costs are severe — but at what it delivers. Increasingly, what it delivers is a pretty dud deal.

The modern woman: a prospectus.

  • They are the most miserable, anxious, and insecure cohort in living memory — hardly great marriage material.
  • Most married women go off sex — and the husband who objects is seen as the problem.
  • Many women don’t actually like men very much. The more educated she is, the higher the contempt.
  • They’ve gone full throttle left — and three quarters of college-educated women won’t even date a man who votes differently.
  • They’ve rigged the education system and colonised corporate and institutional life, turning universities and workplaces into man-repellent factories.
  • Yet their hypergamy (desire to marry up) is still running hot. Despite outnumbering men in education and careers, they demand a tall, equally high-status unicorn.
  • The modern female threat-detection system is hyperactive. Almost any male behaviour — silence, opinions, jokes, breathing — gets flagged as a red flag.
  • They’re extremely well-versed in the lucrative economics of divorce, including a well-timed false allegation to eliminate tedious shared parenting.

What rational man reads this list and thinks: yes, that’s exactly what’s been missing from my life?

QotD: “Theory” in film interpretation

Filed under: Books, Education, Media, Quotations — Tags: , , , , — Nicholas @ 01:00

[David G. Hughes] You often situate your ideas in reference to things like geography, the animal kingdom, sexuality, history, and tidbits of quirky detail — earthly, tangible things. It’s different from the dominant theoretical approach in film interpretation, and there’s humour. Would you describe your work as atheoretical, or even anti-theoretical?

[Camille Paglia] What has been called “theory” since the arrival of deconstruction in elite U.S. universities in the 1970s is in my view one of the most pointless and pretentious movements in modern cultural history. The catastrophic results should be obvious by now: the humanities are in ruin and have lost public respect and even internal support in academe, where budget reduction has come to the fore. I would refer those seeking greater specifics to my long attack on poststructuralism, Junk Bonds and Corporate Raiders: Academe in the Hour of the Wolf, published by Arion in 1991. Seven years ago, I did a follow-up assessment of current “theory” when the Chronicle of Higher Education asked me to review three new academic books by women about the bondage and domination trend. My unhappy response was “Scholars in Bondage”, which laments the damage done to promising young professors by a tyrannical academic establishment still chained to the bleached-out corpse of “theory”.

My approach to art is grounded in the sensory. Art is not philosophy. Art by definition refracts meaning through some medium of the material world. Hence my interpretation of art is grounded in the five senses. Perhaps the only theorist who fully grasped this issue was Gaston Bachelard in his 1957 book, The Poetics of Space, animated by a phenomenology that partly aligns with my own practice. It is no coincidence that I have spent most of my teaching career at art schools, where the body remains front and center in most art forms. Digital genres are certainly spreading and flourishing, but dance, music, and theater remain grounded in physicality — which is partly why art schools are finding it so difficult to adapt to the harsh, distancing realities of the virus crisis.

“David G. Hughes talks to Professor Camille Paglia about her work on Alfred Hitchcock’s The Birds (1963) and much more”, Electric Ghost, 2020-05-28.

May 19, 2026

The War People by Lucian Staiano-Daniels

Filed under: Books, Europe, History, Military — Tags: , , , , , — Nicholas @ 05:00

At Dead Carl and You, Kiran Pfitzner reviews The War People: A Social History of Common Soldiers during the Era of the Thirty Years War and finds it has value in bringing to life some of the ordinary people involved in that bloody, interconnected series of wars that we group together as the Thirty Years’ War:

“Their word for themselves was People. Early seventeenth-century common soldiers were Die Leute, Das Volk, les gens, or la gente. They were Das Kriegsvolk, Die Kriegsleute, les gens de guerre, the War People.” So begins Lucian Staiano-Daniels’s aptly titled The War People: A Social History of Common Soldiers during the Era of the Thirty Years War. Using the technique of micro-history, Staiano-Daniels follows the Mansfeld regiment from its raising in 1625 to its unhappy dissolution in 1627. This unexceptional regiment is notable because of the primary source documentation that survives, specifically its original internal legal records — investigations, debts, trials, and last testaments. Through this unusually immediate resource, we gain glimpses of the reality of the 17th century common soldier and so a clearer view of the social conditions he lived within.

One way Staiano-Daniels situates this investigation is in terms of the relationship between military organization and state-building. Describing the existing historiography, he writes: “In this argument, early-modern states increased their control over their civilian populations in part to raise tax money for larger armies that were inhabited by soldiers who were themselves increasingly well-disciplined”. He instead finds, “neither an intensification of military discipline nor unadulterated thuggishness. The military community was made up of systems of relationships that were subtle, intricate, and disorganized.” (7). These findings are well evidenced, and significant, as earlier literature (drawing on more normative sources like manuals and regulations) asserted the intensification of discipline as part of the emergence of the modern state. Instead, we see states forced to engage in the paradoxically complexly and loosely organized world of the mercenary, unable in this time of crisis and state-emergence to fully subordinate the armed forces they employed.

The 17th century and the Thirty Years’ War serve as an important benchmark in understanding the development of war. In witnessing the lives of the kind of men with which wars of the 17th century were fought, we gain a greater understanding of the society that they moved in. In so doing, we can more easily conceptualize the forces that both constrained and enabled war in the 17th century, producing its particular form. This conception provides the opportunity to more easily understand war in other places and times and what conditions reduced or intensified its violence.

Reading this work as a Clausewitz scholar, I could also not help but see a connection between the culture of the war people and Clausewitz’s support for a national militia or Landwehr as a step towards more inclusive governance. There is, of course, a great distance between the unruly mercenaries of the Thirty Years’ War and the “nation in arms” envisioned by Clausewitz and the other Prussian reformers, but at its core we find a common phenomenon: the connection between military service and rights, personal and political.

This book demonstrates well the value of microhistory; in looking closely at the practices and prevalent attitudes of these soldiers of the 17th century, we gain a more concrete view of the prevailing social conditions. This is not just of interest for its own sake (as social history), but because social conditions greatly shape the practice of war, as Clausewitz tells us. This is so because social conditions both reflect and affect the political conditions that create war, as well as the political purpose that exercises a continuous influence upon it.

May 12, 2026

QotD: “… this pattern will be immune to all but the most draconian interventions, such as legally-imposed quotas”

Filed under: Politics, Quotations, Science — Tags: , , , , , — Nicholas @ 01:00

In many nations and for many people, the sex difference in occupational attainment is a social pathology that begs for corrective intervention. The ultimate societal goal for many is equal numbers of high-achieving men and women across high-status fields, including those that typically draw more of one sex or the other (e.g., men in engineering). Here, I place the sex difference favoring men in occupational attainment in an evolutionary perspective and show that this pattern will be immune to all but the most draconian interventions, such as legally-imposed quotas. The reason for this is simple: The relation between social dominance and reproductive success is typically stronger for males than for females, and this in turn favors the evolution of traits that facilitate male status striving.

[…] the achievement of social status and some degree of success in culturally-important domains are more strongly related to men’s than women’s reproductive prospects and success. The sex difference here is found in hunter-gatherer, pastoral, and agricultural societies, as well as in early empires, developing nations, and the modern world. One result is that men have an evolved motivation to increase their social status and to attempt to gain control of culturally-important resources, whether these resources are cows or cash. Women of course also benefit from improved status and resource control, but the evolutionary costs and benefits differ for each sex and have resulted in stronger status-related motivations and behaviors (e.g., long work hours) in men than women.

The expression of men’s status striving strongly contributes to the sex difference in occupational attainment that continually frustrates gender activists and thwarts policy edicts aimed at equality of outcomes. […] sex differences in status striving manifest in modern contexts and […] these are entirely consistent with broader patterns found across human cultures, human history, and in most species.

David C. Geary, “Sex Differences in Occupational Attainment are Here to Stay”, Quillette, 2020-11-02.

May 11, 2026

A tale of how the people lost faith in the Oracle

Filed under: History, Media, Quotations, Science — Tags: , — Nicholas @ 03:00

On the social media site formerly known as Twitter, Eve Keneinan tells a story about a people who once depended on the words of the Oracle and why they eventually stopped listening:

Once upon a time, the people of a certain land were blessed with an oracle of uncanny precision and depth in its predictions and information.

The people rose to prominence and prosperity thanks to consulting the oracle.

However, the people were never allowed to consult the oracle directly, but only through the priests that carried their questions to it, and brought the oracle’s responses back to them.

Eventually, the priests began to confuse the virtues and gifts of the oracle as their own, and began no longer to bother asking the oracle questions before deciding on what “its” answers would be.

Thus it transpired that, while the oracles was a reliable and beneficial as it ever was, since its true answers no longer reached the people, but merely the false and self-serving answers of the priests, the act of “consulting the oracle” became no longer beneficial.

So people stopped consulting the oracle.

The priests were mystified by this.

“The oracle is as reliable as ever,” they said amongst themselves. “Why do the people then no longer trust it?”

And yet they had done it themselves.

QotD: The cultural importance of the church in early Medieval Europe

Filed under: Europe, History, Media, Quotations, Religion — Tags: , , , , , , , — Nicholas @ 01:00

We should start by charting the broad outlines of the place of the medieval church in Western Europe. I should start off by noting that this is a huge topic – as will swiftly become clear, there was almost no part of society in which the Church did not play a significant role – and I will only be offering a broad-strokes overview here, sufficient to provide a basis of comparison for [Game of Thrones]. Most of this discussion will principally concern the Latin Church (what today is the Catholic Church) in the West. Since this discussion is – importantly! – about the state of affairs before the reformation, I will tend to refer to the Latin Church simply as “the Church” for brevity’s sake.

The very first thing to note is that the Church (in this case, both the Latin West and the Greek East) pre-dated the Middle Ages themselves. The Church arrived in the Middle Ages as relic of the Roman Imperial past. It inherited Roman Imperial organization – the diocese, for instance, derived from the boundaries of Roman super-provinces called dioceses (Greek: διοίκησις). Unlike the new medieval aristocracy, which tended to rule from fortified estates in the countryside, the Church remained centered in towns and cities, many of which had been major centers under the Romans. As the Roman provincial administration collapsed, it largely fell to the Church – as one of the few surviving literate institutions – to replace some of the core functions, like record keeping and the preservation of literature and learning. This was less true [in] Scandinavia and Eastern Europe, places where the Church was a relative late-comer, but for most of Western Europe, the Church was not some new institution grafted on to a pre-existing society (as it had been under the Romans), but rather part of the bedrock cultural foundation upon which that new society was constructed (fellow pedants! – please note carefully the phrase part of in the previous sentence; I am aware there were other things).

That said, the institutional power of the Church (and here we really do mean what would be the Roman Catholic Church) begins to change dramatically in the 11th century, right as we enter the High Middle Ages, and continues for the next several centuries (keeping in mind that Game of Thrones and A Song of Ice and Fire really evoke the High and Late Middle Ages, rather than the Early period). In short, the institutional heft of the Church grows dramatically. Quite a few things begin happening which are linked together: the Popes begin trying to wrest control over the Church’s hierarchy (specifically, the investiture of bishops) from secular rulers. Clerical celibacy was more stringently enforced. The Church intruded into warfare (as we’ve discussed with the Peace of God / Truce of God movements). It began to more directly attempt to regulate marriage, especially among the powerful (marriage was a made a sacrament in 1184). By the 1300s, this included keeping detailed records in many parts of France about births, deaths and marriages, in part to ensure no one married a close relative.

(And, of course, for those of you thinking, “wait, isn’t this also the period of the Crusades – military expeditions called by and at least nominally (but not in practice) under the auspices of the Pope?” Yes, it is, and that’s not an accident either).

In my experience teaching this, it is the next step that baffles my students the most. This vast increase in the institutional power of the Church was made possible, not by armies or shrewd real-politic (though both were involved), but by belief. The primary weapon wielded by Popes in this effort was the threat of excommunication, which (under Catholic doctrine) cut off the excommunicated individual or community from salvation, potentially damning them for all eternity. But of course that threat is only real if you believe the Pope has that power. And therein is the key point: most of Europe did believe. As I tell my students, it is safe to assume, as a general matter, that people in the past believed their own religion. Of course there are exceptions, but the general rule remains.

In the conflicts that arose – because, as you might imagine, secular rulers were unwilling to give up their prerogatives – it did not actually much matter if the king or emperor believed in the power of excommunication, because no one rules alone. Thus when the Holy Roman Emperor Henry IV was excommunicated by Pope Gregory VII in 1076, the audience for this act wasn’t Henry himself (who had already declared Gregory illegitimate anyway). It was directed at all of Henry’s vassals and supporters, releasing them from their oaths of allegiance and essentially saying, “stick with this guy, and he’ll take you to hell with him”. It worked, sparking a major rebellion and forcing Henry to humiliatingly apologize the following year.

(History note: this would be “round 1” in a multi-round fight that wasn’t settled until 1122 with the Concordat of Worms; in the end the Papacy mostly won, sharply limiting the Holy Roman Emperors’ power over their bishops).

Bret Devereaux, “New Acquisitions: How It Wasn’t: Game of Thrones and the Middle Ages, Part II”, A Collection of Unmitigated Pedantry, 2019-06-04.

May 10, 2026

The Ancient Greeks: 01 – What Made Them Special? (b) Slavery, Violence, and the Reality of Greek Life

Filed under: Europe, History — Tags: , , , , , , , — Nicholas @ 02:00

seangabb
Published 31 Jan 2026

This section confronts the social realities of Greek civilisation that are often ignored or idealised.

It examines the position of women, the central role of slavery, ritualised violence against children, infant exposure, and what we would now describe as widespread paedophilia. Drawing on ancient sources such as Plutarch, Demosthenes, and Aristotle, it shows that these practices were not marginal, but embedded in Greek social norms and justified as rational policy.

Victorian and modern idealisations of Greece are critically dismantled in favour of historical evidence.

The aim is not moral condemnation, but historical clarity.

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