Posts Tagged ‘feminism’
a shallow dive into economics, and the discovery of a (possible) heroine
Shemara Wikramanayake, speaking at the G20 International Conference on Climate
Don’t know much about economics, to put it mildly, being constitutionally work-shy and generally impoverished in a rich country, so it seems absurd for me to occasionally buy and try to make sense of Britain’s internationally focussed mag, The Economist. To be fair to myself, it does have many interesting articles on international politics, reminding me that the bizarreries of the USA and our domestic difficulties re housing and mortgages (in Australia) are far from the most-life threatening issues on the planet. But when it comes to bond markets, IPOs, floaters, monetary policy and the like, I defer to the cognoscenti while suffering a touch of FOMO.
So, with all that, I’m going to present here an almost incomprehensible (to me) letter to the editor from the August 26 2023 issue, entitled ‘Do we need banks?’
I’m not sure what part of David Apgar’s piece on narrow banking was the most entertaining (‘By Invitation’, August 12). The idea that the ‘Chicago Plan’ was conceived with ‘the Depression fresh in mind’ must be viewed as quite original. However, almost equally amusing was Mr Apgar’s suggestion that bank lending ‘fuels credit to enterprising businesses’, when he realises that the problem with Silicon Valley Bank was that it had invested an awful lot of money in notes issued by the Federal Reserve, supposedly also to fuel commerce (and thus revealing the mockery underlying quantitative easing).
None of this has anything to do with supporting ‘enterprising businesses’ that increase prosperity. Banking is doing something else. Banks should go out and make money from the people who deposit money, assuming that they will keep it safe. Instead they are admonished to multiply paying services offered to those who trust them, and still go bankrupt. Do we need the banks or do the banks need us? And if the latter, then why do we need the banks?
I can’t really make sense of much of this, but the writer’s final ‘killer punch’ is surely ridiculous. We needed and used banks in the past because it was unsafe to keep our money ‘under the bed’ or stuffed in oversized wallets. Nowadays WEIRD society is pretty well cashless and we pay with cards or phones electronically connected to our bank accounts. How would we manage without this? And banks need us to pay for their staff, their buildings etc. Think mutual providence(?).
Of course, as someone who has never taken out a loan in my life, I was clueless about how banks make profits. And the fact is, some banks make eye-watering profits. The CEO of the ‘Macquarie Group’ (whatever that means, but I presume it includes the Macquarie Bank which I think is an investment bank, meaning it has nothing to do with me), one Shemara Wikramanayake, earned just under $24 million in the 2022 financial year, presumably due to the profitability of the ‘Group’ she heads. This is an obscene amount of money, and I find it hard to believe she lives on the same planet as myself. Her Wikipedia profile presents her and her ‘Group’ as a heavy hitter in the financing of low carbon emissions technologies, which is great, but I just don’t understand such super-massive wealth disparities…
Having said all that, my hope in starting this piece was to try and understand the concept of quantitative easing, without the apparent cynicism of the letter quoted above (its author tells us that banking ‘is doing something else’ other than supporting enterprising businesses, inferring of course that ‘banking’ is out to make money for itself, which of course is necessarily true, otherwise it wouldn’t have the funds to continue supporting other enterprising businesses). Here’s how Forbes puts it:
Quantitative easing—QE for short—is a monetary policy strategy used by central banks like the Federal Reserve. With QE, a central bank purchases securities in an attempt to reduce interest rates, increase the supply of money and drive more lending to consumers and businesses. The goal is to stimulate economic activity during a financial crisis and keep credit flowing.
Which leads me to further questions – what’s a ‘central bank’, what are ‘securities’, and what is monetary policy’? I’m sure I’ve heard somewhen that it’s the opposite of fiscal policy but that don’t help much.
I’m guessing that the ‘Federal Reserve’ is the USA’s equivalent of our RBA (the Reserve Bank of Australia):
‘We conduct monetary policy, determine payments system policy, work to maintain a stable financial system, issue the nation’s banknotes, operate the core of the payments system and provide banking services to the government’.
Looks like it’ll take me a while to get to QE, but safly safly catchee monkey. Here’s the RBA again:
In Australia, monetary policy involves influencing interest rates to affect aggregate demand, employment and inflation in the economy. It is one of the main economic policies used to stabilise business cycles.
Of course, I’ve heard of the RBA raising/lowering interest rates, and this affects both savings and loans, obviously. But why does this have to be fixed nationally, why can’t banks fix their own rates and let the customer decide which bank to go with? And is it necessary for private banks to follow the RBA’s decisions? (From what I’ve gleaned they don’t have to but generally keep close to the RBA’s settings). And how do interest rates affect ‘aggregate demand’ (defined as ‘the total demand for goods and services within a particular market’)? Does anybody really understand all this – apart from the magnificently named Shemara Wikramanayake?
I must admit to having only a modicum of interest (careful with that word) in the minutiae of economics, but at least my teeny research has brought to mind Ms Wikramanayake as a rare female in the world of financial movers and shakers. She’s Australia’s highest paid CEO due to the profitability of the Group she heads. Obviously I can’t speak to the economics of that, or any attached ethical issues relating to such massive profits, but these profits appear to be related largely to industries and start-ups in the field of renewable, clean energy. In a world of too many macho anti-feminist thugs like Putin, Xi and those who govern Iran, Burma and too many other countries, we need more positive, future-facing, can-do types like her.
I might actually return to trying to understand QE, corporate bonds and the like, in later posts, but maybe not.
References
The Economist, 26/8 – 1/9/2023
origins of human patriarchy, and where we may go from here
The philosophers have hitherto only interpreted the world … The point, however, is to change it.
Karl Marx
In a sense we [Beauvoir & Sartre] both lacked a real family, and we had elevated this contingency into a principle.
Simone de Beauvoir, The Prime of Life
I’m not a historian, or an anthropologist, or a palaeontologist, or a primatologist, though I’ve taken in many shreds of those subjects, all of which might help to illuminate the mystery of patriarchy, the default state of the vast majority of human cultures throughout the period of H sapiens existence – as far as we’re able to tell. Of course, we’ve been around for some 300,000 years, according to the most recent findings, but we don’t really know much about our socio-sexual relations beyond the last 10,000 years – or 20,000 at the outside. And there are so many mysteries – the beginning of human language, for example, which I imagine as originating in a complexifying amalgam of gesture and sound. And the beginnings of the notion of possession and property, which, in terms of male possession of females, can be seen in gorillas, lions (though the females do the hunting, and are no shrinking violets), chimps, baboons and, arguably, orangutans (which are largely solitary). Female dominant species include elephants and orcas (and of course bonobos), some of the smartest and most communally successful species on the planet.
How did H sapiens, and H neanderthalensis, organise themselves socio-sexually, say 50,000 years ago? I mention Neanderthals because I’m nearing the end of Kindred, Rebecca Wragg Sykes’ extraordinarily rich and detailed book on the subject, which makes little or no mention, even speculatively, on gender roles. What I did find was a great deal of focus on lithics and tool-making, which we tend to associate with males, though I see no reason why females would not be engaged in this activity in earlier times.
A blog piece I’ve discovered (linked below) argues that the size difference between male and female humans has been diminishing over the millennia. This has certainly been the case in the WEIRD world over the past few decades, when every human and her dog has become overweight (he wrote while downing another chardonnay with his pizza). This piece also argues for different roles (but not necessarily in a hierarchical sense) for the sexes based on consistently different teeth wear at numerous Neanderthal sites over thousands of years across the length and breadth of Eurasia.
Travel forward to the historical period – the period starting with the development and dissemination of writing – and we encounter a god-besotted world. Some of the first inscriptions we find are the names of gods, and it’s also notable that these early gods – Anu (Sumerian), Ra (Egyptian), Marduk (Babylonian), Brahma (Hindustani) and Zeus (Greek), were male. There were of course female gods, and ‘households’ of gods, but the principal deity was male, an indication that patriarchy was well established throughout the literate world a few millennia ago. It was also a world full of warfare, violence and mind-boggling cruelty, both within and between ‘states’. If you require evidence, read the first hundred pages or so of Simon Sebag Montefiore’s massive work The World: a family history. It should silence the critics of Pinker’s ‘better angels of our nature’ thesis, but it probably won’t. And with the odd notable exception, the warfare and slaughter was carried out by males. It’s interesting to remind myself that while all the horrors of Shalmaneser, Nebuchadnezzar, Darius, Ying Zheng, Sulla, Caesar and countless other warlords were being perpetrated, bonobos were doing their merry thing south of the Congo River, far from that madding crowd. And just north of that river, chimps were doing their small share of squabbling and killing.
Getting back to religion, the European success of the Roman Empire, and its eventual ‘capture’ by Christian monotheism, marked the beginning of the WEIRD world, according to Joseph Henrich. As he points out, the Catholic Church, which over time created a five-tiered male hierarchy of popes, cardinals, archbishops, bishops and priests, was essentially the Christian Church, or simply the Church, from the fourth century CE to the reformation of the 16th century. During that time, Henrich persuasively argues, the Church transformed the world over which it held sway in subtle but significant ways, often to enrich and further empower itself. The key to that transformation was the Church’s marriage and family program (MFP). To be clear, this wasn’t a program drawn up by a Church Committee some time in the fourth century. There was nothing pre-meditated about it, and the result was in no way predicted, but it arguably set the foundations for the WEIRD values espoused today.
One key to all this was to break down the generally inward-facing kinship relationships of pre-Christian Eurasia. Before the Church’s interventions, linguistic and ethnic groups generally behaved in decidedly unWEIRD ways, but ways that are still found in regions dotted around the globe. Henrich provides an open-ended list:
- People lived enmeshed in kin-based organisations within tribal groups or networks. Extended family households were part of larger kin-groups (clans, houses, lineages, etc), some of which were called sippen (Germanic) or septs (Celtic).
- Inheritance and postmarital residence had patrilineal biases; people often lived in extended patrilineal households, and wives often moved to live with their husbands’ kinfolk.
- Many kinship units collectively owned or controlled territory. Even when individual ownership existed, kinfolk often retained inheritance rights such that lands couldn’t be sold or otherwise transferred without the consent of relatives.
- Large kin-based organisations provided individuals with both their legal and their social identities. Disputes within kin-groups were adjudicated internally, according to custom. Corporate responsibility meant that intentionality sometimes played little role in assigning punishments or levying fines for disputes between kin-groups.
- Kin-based organisations provided members with protection, insurance and security. These organisations cared for sick, injured, and poor members, as well as the elderly.
- Arranged marriages with relatives were customary, as were marriage payments like dowry or bride price (where the groom or his family pays for the bride).
- Polygynous marriages were common for high-status men. In many communities, men could pair with only one ‘primary’ wife, typically someone of roughly equal status, but could then add secondary wives, usually of lower social status
Joseph Henrich, The WEIRDest people in the world, pp 162-3
Henrich then presents a table of Church decrees, beginning in the fourth century and becoming more extreme as it increased its power, outlawing as incest marriage even up to sixth cousins, as well as with in-laws (sororate and levirate marriage). Marriage with non-Christians was also proscribed, and the Church enforced its own role as mandatory for officiating at marriages, ‘Christenings’ and the like. In fact the term ‘in-law’ derives from Canon Law as it was used to ‘officially’ order human relationships. These increasingly strict laws could sometimes be bent or broken through the payment of ‘Indulgences’, but it’s clear that many Church leaders came to believe their own propaganda, which they would back up with whatever scriptural passages they could find.
The power of Church laws, which determined the very legitimacy of human lives, was brought home to me as an adolescent reading Thomas Hardy’s Tess of the d’Urbevilles, in which Tess Durbeyfield, a simple country girl of Wessex, is impregnated by Alex d’Urberville, an upper-class rake, and is refused permission to christen the dying child, born ‘out of wedlock’, so that she has to bury the boy herself, beyond church grounds – just the start of Tess’s ordeals. I remember feeling both shattered by Tess’s sufferings and contemptuous of the behaviour of Christians and the absurd concept of ‘illegitimacy’. By Hardy’s time, England had become decidedly anti-Catholic, but the Church had done its work in determining the very bona fides of human existence, work which has only been undone in recent times, thanks to pioneering humanists like Thomas Hardy.
It’s probably reasonable to assume that the Church’s aim in all this was to extend its power, and that the development of ‘love’ based marriage, or a union based on common interests, was an unintended consequence. Certainly the Church’s proscriptions released individuals from earlier kin-based responsibilities, and left them free to choose partners based on mutual attraction. It also widened individuals’ sense of allegiance from kinship groups to like-minded political, social, work-based and even sporting associations.
Another unintended consequence was the lessening of patriarchal control, via patrilineal kinship relations – somewhat ironic given the highly patriarchal nature of the Church. The choosing of partners on the basis of mutual interests smacked – shock, horror – of gender equality. This has led, ultimately, but really inevitably, to the choosing of partners of the same gender. And the reduced power of the Catholic Church – even amongst avowed Catholics, strangely enough, at least in moral issues – has led to a world of ‘cultural Catholics’ or ‘cafeteria Catholics’, who seem to be only in it for the pomp and circumstance, or a certain degree of camaraderie.
It seems weird that the WEIRD world, which is becoming weirder with its acceptance of or creation of a broadening range of sexual sub-types – agender, cisgender, genderfluid, genderqueer, intersex, gender nonconforming, and transgender – might owe its origins to the Church, but somehow it seems fitting to me. Meanwhile, priestly paedophilia seems to have been largely a consequence of that Church’s own bizarre and inhuman anti-sex restrictions on its trained messengers of the Holy Spirit. It has been weakened by the ensuing scandals – another small blow to patriarchy. Patriarchy didn’t of course originate with the Church, nor can its defeat, if that ever comes, be sheeted home to its capitalising edicts. The WEIRD world’s intelligentsia, and increasingly its leadership, has been freed from the narrow confines of religion and patriarchy into a more accurate understanding of humanity, its origins in the biosphere, and its capacities. But I admit to being impatient with the pace of change. If we don’t see a larger and more dominant role for the female of the species, and soon, the future looks grim.
References
Kindred: Neanderthal life, love, death and art, by Rebecca Wragg Sykes, 2020
The WEIRDest people in the world, Joseph Henrich, 2020
soccer bonoboism leads the way
I’m writing this on the day that Australia plays England in the FIFA Women’s World Cup semi-final, and I’ve been a soccer aficionado, and mediocre player, from my earliest youth, when no such competition for women existed. In fact the women’s game had a rather messy start internationally in the 1970s, when many countries first ‘permitted’ women to play the game. The first fully-fledged FIFA World Cup was held in 1991, and the women’s game has caught on rapidly since then, with soccer now registering as the most popular sport for women in this country. The current competition, co-hosted by Australia and New Zealand, was being judged the most successful in its brief history before even the halfway point was reached.
All of this is intrinsically interesting to me of course, but it also allows me to expatiate once more on female-male differences and the advantages of a female-dominated WEIRD future.
But before continuing, I’d like to reflect on the ‘WEIRD’ acronym. I adopted it some time ago without giving it too much thought, as a semi-useful term encountered in my readings, somewhat synonymous with the terms ‘Western’ and ‘First World’ (as opposed to ‘Third World’, but I’ve no idea what happened to the Second one). None of these terms really fit, and as for WEIRD, ‘western’ seems meaningless in global terms, ‘educated’ depends on the type of education being posited, but literacy and numeracy would be included, and a modicum of scientific knowledge, and some analytic skills. ‘Industrial’ now quite likely refers to more or less post-industrial societies such as Australia, and ‘democratic’ might even include such quasi-democracies as the USA. Yet the term does have some value, as long as you don’t scrutinise it too closely, and its currency influenced me to buy and, so far, learn much from Joseph Henrich’s book The WEIRDest people in the world, an exploration of the generally more individualist, non-clan, non-lineage based world it refers to, and its recent history of success. So that’s my excuse.
So the first point I would make re women’s soccer compared to the men’s game, is an elaboration of an earlier point I’ve made about women hugging and men shaking hands when meeting or parting. This is on a spectrum of course but there’s no doubt that women are more often huggers and men shakers. The World Cup is of course the most high-stakes soccer tournament there is, so the competition is especially fierce, with every game after the group stage being ‘winner take all’. And very few players will get to play in such a tournament twice, so losing isn’t a viable option. It’s been remarked on more than once how often the winners in this year’s tournament have huddled together with the losers, comforting and supporting them in their despair. Of course it’s only a game and all, but it’s just an addition to the multifarious examples of women supporting women, in matters great and small. Not that the games themselves aren’t fiercely competitive, with fouls aplenty, but generally without the biffo that sometimes spoils the male game, both on the field and among the supporters.
I also note that the game has helped to normalise female-female sexual relations, as one might expect in a microcosm in which females dominate – a bonobo humanity, so to speak. Of course, it’s a tiny-teeny microcosm, but it’s growing, and it’s getting more attention worldwide. All of this is a good, for more than just soccer.
Australia lost its semi-final, but let’s embrace the cliché, soccer, and female empowerment, is the winner.
References
Joseph Henrich, The WEIRDest people in the world: how the West became psychologically peculiar and particularly prosperous, 2020
on religion, secularism, tolerance and women
Over the years, I’ve read, listened to and encountered non-religious people defending religions and the religious in the name of tolerance, decency, human rights and more. A non-religious philosophy tutor once told the discussion group that I was a member of that western morality was based on Christianity. This claim appeared to be made as a criticism of the ‘new atheist’ movement that was prevalent at the time (some 15 or so years ago). I found it to be highly dubious on its face, so I engaged in a ‘deep dive’ into the key texts of Christianity – the so-called gospels, the purported reportage of the life, actions and teachings of Jesus, the son of the Judeao-Christian or Abrahamic god. Did these most basic Christian texts provide a coherent moral system for the western world, or even the barest framework of such a system?
Needless to say, I found no such thing, nor did I find any evidence that the gospel authors had ever even met the central figure in Christianity, Jesus. Whether such a person ever existed is a question with no clear answer. Jesus was a relatively common name at the time, a period which provides no written records of the existence of individuals outside of monarchs, governors and the like. Much research has explored the production and dating of the gospels, which were not contemporaneous with the life of their subject, who was said to have been crucified sometime between 30 and 40 AD (it doesn’t help that our current dating system is based on his conjectured birth). My writings on the subject (about a dozen blog posts, referenced below) were, as with most of my writings, a kind of self-education project. Amongst my gleanings were that the different gospels were inconsistent, both internally and compared to each other, and included interpolations from as late as the third or fourth century AD.
Let me focus briefly on one gospel example, the so-called ‘woman taken in adultery’ in John 8 (3-11), since it’s all about a topic of interest, the treatment of women. It’s now generally accepted as a later interpolation, but it’s still useful in terms of its lack of context – a problem with most gospel anecdotes. In modern jurisprudence, and modern (WEIRD) morality, context is absolutely essential. This is explored in much detail in Joseph Henrich’s book The weirdest people in the world, in which motive, intention, effect and a host of other factors are included in our judgment and appraisal of others.
So here is the story, from the ‘New Revised Standard Version’ of the Bible:
The scribes and the Pharisees brought a woman who had been caught in adultery; and making her stand before all of them,4 they said to him [Jesus], “Teacher, this woman was caught in the very act of committing adultery.5 Now in the law Moses commanded us to stone such women. Now what do you say?”6 They said this to test him, so that they might have some charge to bring against him. Jesus bent down and wrote with his finger on the ground. 7 When they kept on questioning him, he straightened up and said to them, “Let anyone among you who is without sin be the first to throw a stone at her.”8 And once again he bent down and wrote on the ground. 9 When they heard it, they went away, one by one, beginning with the elders; and Jesus was left alone with the woman standing before him.10 Jesus straightened up and said to her, “Woman, where are they? Has no one condemned you?”11 She said, “No one, sir.” And Jesus said, “Neither do I condemn you. Go your way, and from now on do not sin again.”
So this is where we need to add, if we can, the context lacking in the story. For example, what does ‘caught in the act of adultery’ mean here? And indeed, what does ‘woman’ mean? It’s well established that, in this region, at this time, females were sold into marriage on a regular basis. Furthermore, these females were often – in fact customarily – children as young as ten, or younger, and once married, they were referred to as ‘women’.
But we hardly need to go into detail to recognise that adultery is here quite undefined, that stoning to death for this or any other crime is disproportionate to say the least, and that it’s highly unlikely that a man would be threatened with the same punishment as the ‘woman’ is in this case.
This of course isn’t an isolated anecdote – all of the parables, speeches and actions of Jesus, as described, lack the contextual elements we would need to arrive at the kinds of judgments expected of us in the WEIRD world.
Then again, it might be argued that the proscriptions enumerated in the Ten Commandments (Exodus 20: 2-17) are a better starting point for western or WEIRD morality. Yet while it’s hardly surprising that lying, stealing and killing fellow humans would be offensive to an omnipotent god who wants to see his prize creations behaving nicely, it does seem odd that he should be so concerned about his own position in their lives that he must have their love more or less constantly (second commandment). It suggests a degree of insecurity not quite in keeping with omnipotence. The tenth commandment, too, strikes a flat note to a WEIRD individual keen to promote a bonobo humanity, as it speaks against coveting one’s neighbour’s wife along with other property items. It’s a bald reminder, as if one needed it after reading Genesis, etc, that this god is definitively male.
The whole point here is that, if western or WEIRD morality emerged from Christianity or the Bible, which to some extent is true, it needs to also be pointed out that the Bible and its ‘gospels’ are human documents. The Pentateuch was written five or six hundred years before the putative birth of Jesus, and was arguably the first successful creation of an omnipotent, controlling god, designed to unite a tribe or people as ‘special’ and chosen, while seeking to explain the origin of the world in which they lived (though of course its creation myths were derived from earlier versions). The god’s concern, through the commandments – or rather the concern of the Jewish leaders and authors who wrote them, was to unite and separate the Jewish people in the context of a multi-ethnic region with a bewildering array of gods, with ambiguous powers and rankings. Given the context, these commandments are bog-standard – don’t lie to, steal from or kill each other, don’t covet each others’ property (including women), treat your one and only god (creator of all things) with respect, treat marriage as sacred, honour your parents and kin, and follow the proper rituals. Basically, a recipe for the survival and thriving of the group, in what was, then and for a long time before and afterwards, a god-obsessed human world.
The interesting innovation of Christianity, of course, was that it dispensed with the chosen people concept, making it more universalisable, if that’s a word. The concept of Christ dying for our sins, or so that the rest of humanity might be ‘saved’, does seem rather obscure, but it has doubtless provided grounds for thousands of theological theses over the centuries.
I began this piece reflecting on those non-believers who look askance at other non-believers criticising religion and the religious. I understand full well that, had I been born many centuries ago, I too would have believed in the gods of my region. Galileo, the foremost mathematician and astronomer of his day, was a lifelong Catholic. Newton, born in the year of Galileo’s death, and the foremost scientist of his generation, was also a thorough if idiosyncratic Christian. Whatever one thinks of free will, we can’t escape the zeitgeist we’re born into. The thing is, today’s zeitgeist is more complex than anything that’s gone before, and will probably become more so, and the tensions between religious beliefs and secular, scientific explorations of every imaginable research field, including religion, its origins, modalities and effects, and why it is losing its grip on WEIRD humanity, will continue long into the foreseeable. I have no idea how it will all end, but I suspect that the feminine side of humanity will be an essential element in bringing about a best-case resolution, if such a resolution ever comes.
References
http://stewartsstruggles.blogspot.com
https://en.wikipedia.org/wiki/Novum_Testamentum_Graece
Joseph Henrich, The WEIRDest people in the world: how the west became psychologically peculiar and particularly prosperous, 2020.
Bible: Child Marriage in Ancient Israelite times – Paedophilia?
https://www.biblegateway.com/passage/?search=Exodus%2020%3A2-17&version=NIV
Dava Sobel, Galileo’s daughter: a drama of science, faith and love, 1999
how can we learn from bonobos?
Today I’ve decided to change my blog title, and to drop the conversational form of writing, though all my writing is a kind of internal conversation (channelling Adam Smith), informed by various external media.
I really want to get into this patriarchy thing more, because, in spite of all the changes that have occurred since the days of the suffragettes – and it has to be admitted that that was only a little over a century ago, in a human history that goes back 300,000 years, and a few thousand years in terms of states and ‘civilisation’ – it’s still very much a man’s world, with massive male dominance in terms of political leadership and wealth. The exceptions only tend to prove the rule.
Outside of the so-called WEIRD world, and on the fringes of it, we have Xi and his Chinese Testosterone Party, the Putinland thugocracy, little Donny Trumpet and his band of (mostly) male white mice, molto-macho politics in Burma, Tanzania, Latin America, New Guinea, Cuba, the Middle East, much of eastern Europe, and so on. Australia might like to see itself as an island of gender-equal WEIRD sanity, but it’s worth noting where the wealth lies, because there has always lain power. It’s true that Australia’s richest person is a woman, Gina Rinehart (at one time the richest woman in the world), but she began with wealth inherited from her father Lang Hancock, a fact that, unsurprisingly, she’s extremely sensitive about. Hancock was an ebullient and very racist operator, much beloved by his daughter (Hancock produced no sons), who was clearly much influenced by his style and politics. We need of course to recognise that, male or female, we’re hugely influenced by our background, and much of our character is set by our earliest years, as the Dunedin longitudinal development study has shown. Of course, that study, particularly the ‘personality’ aspects of it, is very WEIRD. In non-WEIRD cultures, most of which are highly patriarchal, female power is essentially covert, and even today, in the WEIRD world, Rinehart’s situation is highly unusual.
Outside of Rinehart and family, the top 20 richest Australians include only one woman (Fiona Geminder, daughter of the late billionaire Richard Pratt), at number 19. And as is to be expected, those at the top of these rich lists are exponentially wealthier than those at the bottom.
Of course, not all of the super-rich are interested in political power and influence in the manner of Murdoch, Trump et al, and many women, in particular, who inherit wealth through family or marital connections, have an interest in using it benefit the health and welfare of others. A Forbes article from 2018 claimed that, statistically, ‘women give almost twice as much of their wealth away as men (3.5% vs. 1.8%)’. It’s a most bonoboesque trait, as is their tendency to ‘be more co-operative in work teams’ (also from Forbes).
Developing more co-operative political environments is becoming more essential than many realise. Generally speaking, the Covid-19 pandemic would surely have been more devastating without the global co-operation managed in terms of accurate messaging and fast-paced biochemical development. And would’ve been less devastating if we’d had more of it. I recall some years ago reading about wealthy philanthropists providing interest-free loans to women in ‘third-world’ countries, because they were seen as better money managers, and less selfish in that management, than males. A quick internet search shows that this approach is still in play, though some of the sites advocating and supporting micro-loans seem out of date, and there’s a worry that this may just have been a passing trend. In any case it’s a far cry from women having their hands on the global purse-strings.
I think the WEIRD world needs to set the example here, as it is less constrained by patrilineal kin affiliations and patriarchal religio-spiritual beliefs, and has been motivated in recent decades by a lot of female empowerment rhetoric. My expectation for the future, however distant, is that female dominance will come from large-scale female-female bonoboesque bonding (with or without the sex).
Which takes me back to the bonobo world. How did their female-dominated culture come to be? How did the chimp-bonobo common ancestors live, communally? I’ve been wondering about this for some time, but all the experts I’ve read on bonobos, including Frans De Waals, confine themselves to description, as well as pointing out how their society overturns ideas of inevitable human patriarchy. We need to work out the evolution of their society, if we can, in order to effectively take advantage of it for our own sakes, for if ever there has been a time for female leadership in the human world, it’s now.
One key is to promote the kind of female-female bonding we know bonobos engage in, and we know women are capable of, given half the chance. Angela Saini, author of Inferor, an examination of patriarchy and the scientific treatment of women, provides echoing sentiments from Amy Parish, a leading expert on bonobos:
“Certainly I think when we only had chimps in the model, it seemed like patriarchy was cemented in our evolutionary heritage for the last five to six million years,” Parish says. “Now that we have an equally close living relative with a different pattern, it opens up the possibilities for imagining that in our ancestry that females could bond in the absence of kinship, that matriarchies can exist, that females can have the upper hand, that societies can be more peacefully run.”
And observing bonobos can offer inspiration to those who want to carve out a different future. “For me as a feminist,” says Parish, “it’s really interesting. Because the goal of the feminist movement is to behave with other females as though they are your sisters”.
I note that, among younger generations of women, going out in more or less large groups ‘for fun’ has become more common. This has been exploited in the sex video world with the ‘party hardcore’ set of videos, in which a disco/hotel room full of drinking and dancing women get to ‘take advantage’ of a handful of male strippers distributed around the space, for sexual purposes. Female-female sex is also featured, but, rather revealingly (so to speak), no male-male stuff. That’s apparently a step too far for us benighted humans.
The sexual side of all this is always going to be a touchy topic however. We’re the only animal to wear clothes, and to use complex language, with which we tell our kids that we have naughty private bits, and our adults that public nakedness is indecent. We create religions that tell us that sex outside of ceremonially anointed relationships is forbidden, and that reference to the sexual act and the body parts related to that act should be spoken of as rarely as humanly possible. And of course how could we engage together in scientific research, business conferencing, artistic projects or goat-herding with all our dangly stuff showing?
We don’t need to go that far, though, at least not in the short term. After all, it’s already clear that women are more touchy-feely than men. How often have we been at gatherings of friends, at the end of which the women have parted with hugs and the men with handshakes? In this we’re more like bonobos than we know. And as in bonobos this kind of sensual closeness leads to food-sharing and other forms of co-operation, and a reduction of aggression in general, it would seem to me that female leadership, and the encouragement of the female side of male humanity, is what is most needed for a human future that no longer relies on brute strength, or purely physical skills, but more and more on working together, finding common solutions, helping and caring – and not just for our fellow humans.
In the WEIRD world we have largely left behind patriarchal tribal values and the veiled, secreted women that greatly predate Islamic societies. Of course our societies are more blended than ever before (though DNA and historic research assisted by genetics has made us aware that we moved and mixed in the past more than we’d ever thought possible), and this may hinder the inevitable transition to female supremacy, but in the long run it will happen, as needs must. I don’t expect to see it in my lifetime, and I’m not talking about some ‘hidden hand’ theory, I just feel that for us to survive, and with us as much of the biosphere that can be saved, female supremacy, or feminisation of the human population, will be essential, and a good.
References
https://www.forbes.com.au/lists/people/forbes-billionaires-2023-australias-50-richest-revealed/
https://www.newyorker.com/magazine/2013/03/25/the-miners-daughter
https://qz.com/1033621/scientists-assumed-that-patriarchy-was-only-natural-bonobos-proved-them-wrong
a world turned upside down – how’s it going?
Jacinta: So we’ve always been aware that a world turned upside-down – that’s to say, a world in which the majority of wealth, power and influence is in the hands of women, to more or less the same degree that it’s now in the hands of men – will not be seen in our lifetime, if ever. But that won’t stop us from being trying.
Canto: Yes, of course, in the WEIRD world, women are more educated than ever before, and more likely to become doctors, lawyers, scientists and (to a lesser extent) business leaders than ever before, but that’s not really saying much. And outside that WEIRD world, or on its outskirts, we have Putinland, the Chinese Testosterone Party, and the various theocratic states, all of them profoundly patriarchal.
Jacinta: But will it still be this bad in 2123? Think back to 1923, when we were a bit younger. Remember those days, when women were achieving their first graduations, in electrical engineering rather than nursing and librarianship?
Canto: When a male nurse was worse than just a contradiction in terms, yes. Baby steps. The Holy Roman Catholic and Apostolic Church still has five levels of male hierarchy towering over the lowly female parishioner, though there have been some feisty Nuns, dog bless em.
Jacinta: I don’t see too many green shoots at the moment. Last year the Chinese Testosterone Party made its Politburo all-male for the first time in 25 years, and of course the Standing Committee, the select group that does all the ruling, under the watchful eye of Dear Leader Xi, has never had a female member in its 70-year history. It’s truly mind-boggling.
Canto: He needs to be assininated.
Jacinta: No chance. He couldn’t be more asinine than he already is. And recently we’ve lost Jacinda Adern as the New Zealand leader, Sanna Marin as the Finland leader, and Nicola Sturgeon in Scotland. Adern and Sturgeon resigned because of the pressures of the job, but were too diplomatic to mention sexism, We remember the abuse and vitriol Julia Gillard, Australia’s only female PM, suffered at the hands of right-wing media people here. That’s why we need a world turned upside-down. If bonobos can do it, and have fun in the process, why can’t we?
Canto: The UN Women website presents some sobering facts and reflections:
At the current rate, gender equality in the highest positions of power will not be reached for another 130 years.
There are only 13 countries in which women hold 50 percent or more of the positions of Cabinet Ministers leading policy areas.
The five most commonly held portfolios by women Cabinet Ministers are Women and gender equality, followed by Family and children affairs [sic], Social inclusion and development, Social protection and social security, and Indigenous and minority affairs
Jacinta: Yeah, I get the drift. I think we just need to fight harder, as women are trying to do in China, and in Burma/Myanmar. Remember that two and a half years ago I wrote a piece on feminism and the 30% rule in Burma, which I discovered to be one of the worst countries in Asia re the treatment of women – and that was before the macho military coup. A much more recent article, ‘The Revolution is Female: Myanmar’s Women Fighting Against Min Aung Hlaing’s Junta’, posted on the website of the Australian Institute of International Affairs, reports both an increase in female activism in Burma and neighbouring countries, and an increase in suppression of such activism:
Southeast Asia has been facing a significant authoritarian turn in the past decade. This political trend puts women activists at risk for the simple reason that autocrats fear women and have traditionally taken extreme measures to eliminate feminist challenges to authoritarian power. Those who want to help turn the tide against authoritarianism within the region must start by amplifying the voices of women activists in Myanmar and Southeast Asia.
Canto: It’s easy to get discouraged isn’t it. We’re in a part of the world where women have more power than just about anywhere else, and it’s still nowhere near equality. Then you look at Afghanistan, Iran, Saudi Arabia, most of Africa and South-East Asia, China, Japan, North Korea and so on – it’s just exhausting to even contemplate the scene.
Jacinta: Mmmm. We can say the situation is improving creepingly in the WEIRD world, but elsewhere, not much sign. Men certainly don’t want to give up power, it’s the most addictive drug on the planet. And most women haven’t even heard of bonobos. Even in the WEIRD world, few women know much about them.
Canto: Well I suppose you can’t blame humans for being obsessed with their own species, but you’d think that our closest living relatives would be a species worth considering, for our own sakes.
Jacinta: It seems we’re too full of ourselves, and some men are too full of themselves to take much note of the other gender. I’ve just been gifted a book by one Vaclav Smil, entitled, with due modesty, How the world really works – another expert guide to ‘our past, present and future’. He’s an emeritus professor, naturellement. I glanced through the index to check for any mention of feminism, women or even individual female ‘fellow-experts’, but nothing. Plenty of males of course.
Canto: Sins of omission – worse than commission?
Jacinta: Who knows. I’ll still give Smil’s book a try. Alway the chance of learning something – but I’m guessing I’ll learn more from further bonobo study…
https://www.theguardian.com/world/2022/oct/22/where-are-the-women-at-the-top-of-chinese-politics
What the Ardern, Sturgeon resignations show about the ‘tightrope’ women walk in politics
https://www.unwomen.org/en/what-we-do/leadership-and-political-participation/facts-and-figures#_edn
bonobos and humans – immanence and transcendence?
the struggle against scumbaggery
Canto: So, having heard recently that Indonesia is passing laws to criminalise sex outside of marriage, and that Uganda is passing laws to criminalise anyone who identifies as homosexual, I’m feeling a touch of despair about the future bonobo society with human characteristics that I intended to impose upon the globe in the next few weeks.
Jacinta: Well it’s interesting to note that Indonesia is a predominantly Moslem country, and Uganda is overwhelmingly Christian, but there’s no doubt that religious ideology is behind both of these developments.
Canto: Yes, the WEIRD world, which neither of these countries belong to, is becoming increasingly secular, so much so that S should be fitted into the acronym – a world of WEIRDS, perhaps? So I suppose I should limit my ambition to the WEIRDS of the world. But that not’s what I want to talk about today, though it is related, sort of. Remember Ferdinand Mount’s The subversive family, an attempt to argue that the family unit, and so monogamy, has always been the norm, and has managed to subvert all attempts to replace or diminish it? I’ve been thinking a bit about this lately, and wondering about the unknown history of Homo sapiens and their antecedents, and their socio-sexual relations and child-rearing, given that our closest living relatives, bonobos and chimps, are quite different from each other in these traits.
Jacinta: Yes, and neither of them are monogamous. It’s interesting, but hardly surprising, that we’re inordinately interested in the human side of the divide between us and the so-called HC-LCA (the Human-Chimpanzee Last Common Ancestor), but not so much in the chimp-bonobo side.
Canto: Well of course, and even with that inordinate interest we’re very far from working out our human ancestry going back any more than two million years or so, let alone their socio-sexual arrangements. Anyway we’re not as monogamous as we pretend to be, and no amount of government regulation, or religious devotion, is going to change that.
Jacinta: But it’s interesting that we hold to a monogamous child-rearing ideal, and I’m wondering if that’s always been the case, or how long it has been, or whether there’s a worthwhile alternative, as arguably suggested by our bonobo heroines.
Canto: Well I know that single parent families are on the rise in Australia, and no doubt throughout the WEIRDS world, and any stigma associated with this is waning, but I’m not sure that this is exactly a movement in the direction of human bonoboism. It seems to me that the key to bonobos’ attraction is a kind of multiple-parenting system – not so compartmentalised. Sharing the love.
Jacinta: Bonobo and chimp dads likely don’t know for sure who their kids are – I just can’t imagine that being okay for humans any time soon, or even longer than soon.
Canto: Good point, though it’d be great if we could nurture and delight in kids just for being kids, rather than our kids. And I can well imagine that being the case when we lived together in caves rather than wee domestic units. It takes me back to the kibbutzim idea that I learned about as a teenager, after years of feeling trapped in my parents’ loveless marriage. Communal parenting…
Jacinta: But without the socialism? Or the Jewishness for that matter…
Canto: Well most kibbutzim today are secular, and they’re still very much with us – well not exactly with us, as they’re on the other side of the world, but I’m not sure about the socialism. Is bonobo society socialist?
Jacinta: Well, that’s the thing. Kibbutzim are, I presume, rules-based, top-down forms of communal living, whereas bonobo society just happened, a relaxed, happy-seeming culture, with females bonding and looking out for each other and their offspring in a way that the males, over time, acceded to. Nothing forced or regulated about it. I’m done, frankly, with labels like socialism and capitalism. I mean, we’re the most socially constructed mammalian species on the planet, the key to our success if you like, and you can call that socialism I suppose. And we’re more thoroughly capitalist than any other species, capitalising on a massive number of other living resources to survive and thrive, not just through pure consumption but domestication and other manipulative practices.
Canto: Well said. But I still have a soft spot for the kibbutz idea, without Yom Kippur or Christmas, a thoroughly sciencey, sexy, smiley celebration of smart, sassy, sisterly communal living…
Jacinta: Not quite the bonobo world though, is it? Sounds more like dropping out. The original kibbutzim were based on land, and agriculture. And what would the bonobo world be without its forest lands and their simple resources? The world of WEIRDS wants so much more, a kind of eternal transcendence. To be more, to have more, to make more, to do more, to live more, as if it’s more satisfying to never be satisfied.
Canto: Hmmm. Thought-provoking, but I just wanted to focus on monogamy and child-rearing, and now you’ve given me a headache. I’m wondering though – because it niggles at the back of my mind, if the bonobo world would really work for us. Our success, if you want to call it that, is due to our endless ambition – caused presumably by those big brains of ours. To paraphrase Marx, those big brains have made us want to not just understand the world, but to change it. And boy have we ever fucking changed it.
Jacinta: Yeah, just ask those aurochs and quaggas and moas and dodos and passenger pigeons… oh but – we can’t.
Canto: Not to mention the millions of humans we slaughtered in wars, worked to death in mines and factories, and fucked to death for our entertainment, but then again, what a piece of work is a man, in apprehension how like a god! But a woman – maybe a woman is more than just a quintessence of dust. And if she is, maybe that little soupçon is just what humanity needs to flavour its thinking about the biosphere and its endless exploitation.
Jacinta: Yes well, don’t put all the responsibility onto us mate. And yet – we need plenty of adventurous spirit as well as a sense of ‘nobody left behind’ to navigate ourselves out of self-created disasters such as global warming, toxic work environments (both physical and mental), and species depletion. And I’m not saying this from some simplistic perspective of male traits admixed with female ones.
Canto: No because we’re already getting mixed up, in a good way. The WEIRDS are taking over the world – have taken over the world…
Jacinta: Yes, China is so western now, and so democratic…
Canto: Well, that’s actually half true. The term ‘western’ is surely the weakest link in the WEIRDS chain. I mean China’s difficult to analyse with its vast population, which means tons of poverty as well as tons of richesse. It has urbanised very rapidly, yet its rural and mostly poor population is still greater than the entire population of most countries. But if you take the rapidly educating and enriching and industrialising urban elites, you’ve got a pretty strong candidate for something equivalent to WEIRDness.
Jacinta: And then of course there’s the urban poor. But you’re right, the term ‘western’ has never made a lot of sense to me. EIRDS perhaps?
Canto: Not the most cromulent of acronyms. RIDES is at least a word, but… I think we’re stuck with WEIRD/S for the foreseeable. Anyway, I think we need to unshackle ourselves from patriarchal religion – I know the WEIRD world largely has, but I’m impatient. Doing so I think will enable more women to be part of the solutions to the problems we face, and the problems other species face because of us.
Jacinta: China and Japan are pretty secular these days, but how many female leaders have they had in the last century or so?
Canto: Yes it’s taking its time – China has now achieved female literacy and education levels that are pretty well equivalent to those of males, but perhaps education isn’t entirely equivalent to empowerment.
Jacinta: Under Xi’s dictatorship female empowerment has clearly gone backwards. Hopefully he’ll be dead soon, but he’s probably already trying to ensure another macho thug succeeds him. Women have absolutely zero power in today’s China. As for Japan, they were ranked 110th in the world for gender equality in 2019, and the sexism there is really stark, in spite of 70% of women being in the workforce. You’ll remember our semi-serious piece about bonobos not wearing stupid shoes, meaning stilettos? There was a ruckus just a few years ago (2019) about that fucked-up footwear, which went semi-viral worldwide, as reported in The Guardian:
Meanwhile, even something as apparently straightforward as being allowed to wear whatever shoes you like continues to prove tricky. In response to the #KuToo petition [the hash-tag puns on ‘shoes’ and ‘pain’], Japan’s minister of labour, Takumi Nemoto, told parliament that requiring high heels in the workplace was perfectly acceptable – sparking further outrage at the government of Shinzo Abe, whose “Womenomics” policy is supposedly attempting to bring more women into the workforce.
Canto: Presumably Mr Nemoto wasn’t wearing high heels when he said this, so WTF.
Jacinta: At least there was blowback, but not nearly enough. Sigh, the arc of progress is long, but it bends towards beating sense into blokey blokes, ou quelque chose comme ça.
Canto: Transcendence may not be imminent, but it’s eminently desirable, for the benefit and beautification of our immanent being…
References
Ferdinand Mount, The subversive family, 1982
https://en.wikipedia.org/wiki/Kibbutz
Gaia Vince, Adventures in the Anthropocene, 2014
Gaia Vince, Transcendence, 2019
Click to access shsconf_sschd2023_02001.pdf
https://www.theguardian.com/world/2022/oct/22/where-are-the-women-at-the-top-of-chinese-politics
a bonobo world 33: they don’t wear stillettos
Vive les bonobos: Afghanistan heroes and villains, and wondering why
Jacinta: War is hell. The innocent suffer. Rape has always been a part of it. It’s generally been a masculine ‘endeavour’. They can mostly be avoided through negotiation and a modicum of goodwill. Please comment, with reference to the current controversy regarding Ben Roberts-Smith and Australia’s involvement in the invasion of Afghanistan – Operation Slipper (2001-14) and Operation Highroad (2015-21).
Canto: Well, having read parts of Justice Anthony Besanko’s judgment on Roberts-Smith, whose case I hadn’t been particularly following, I get the impression of a hubristic psychopath of the type that is attracted to the military, but should be prevented from joining the military, or the police, or any other authoritarian organisation, any organisation that has sometimes dubious power over the citizenry of their own or any other country. But this takes me to the much broader issue of Australia’s involvement in the invasion of Afghanistan, essentially at the behest of the US government.
Jacinta: Yes, that’s the wider issue. We’ve been reading a lot of history – of Scotland, of England, of the civil war of 1642-49, which embroiled Scotland as well as England, of the thirty years’ war of 1618-48, of the Greek war of independence (1821-1832), and of the French revolution (1789-99), altogether too much war, and we’ve found that, although the instruments of warfare have become ever more refined and destructive, the sorts of atrocities practised as a matter of course by Edward I, the soi-disant ‘hammer of the Scots’, the Catholic League army in Magdeburg, and Robespierre, the ‘virtuous terrorist’, have diminished considerably in the WEIRD world, partly because of the altogether too-powerful weaponry available to us, but mainly due to the global networks developed, the education systems, the whole gamut of WEIRD developments that are transforming our world, highlighted by the likes of Peter Singer and Steven Pinker, so that we would be more wary, today, of the sorts of colonial depredations that had such dramatic impacts on the native or first nations people of Australia and the so-called New World.
Canto: Well that’s a good intro to the Afghanistan invasion, which was clearly a response to the September 11 attack in the USA. At the time the Taliban was in power in Afghanistan, and the claim is that they refused to hand over Osama Bin Laden, the alleged mastermind of the September 11 attack. So the US invaded the whole country.
Jacinta: Which raises a number of questions – is/was the Taliban to be equated with the Afghan nation, and was the Taliban in league with Bin Laden’s al-Qaeda organisation – in other words, was there sufficient reason for invading a foreign country, a country much divided into tribal groups…
Canto: Yes it’s not at all clear that the Taliban would’ve been in a position to ‘hand over’ Bin Laden, even if they wanted to. But I don’t want to go into the machinations too much, because I also want to emphasise war as a human catastrophe that generally envelops innocent citizens, as you say, but one of the important events that preceded the invasion was the assassination of the northern alliance commander Ahmad Shah Massoud, the major opponent of the Taliban. This ‘clarified’ the situation in Afghanistan from a US perspective, as the Taliban were likely providing cover for al-Qaeda operations. As to how much control the Taliban had over the Afghan people in general, that’s an open question.
Jacinta: I suspect that the US miscalculated on more than one level – as they so often do. They imagined that if they changed the style of government to something a bit more WEIRD, if not entirely democratic, they’d render it safer, less likely to be a springboard for further attacks. And they imagined – and it would take a lot of imagination – that at least some proportion of the population would welcome them as liberators from what they probably saw, from their WEIRD mindset, as their nasty brutish and short lives.
Canto: A wee bit of historical research should’ve disabused them of that second notion. As you remember, our own response to the invasion was to buy a book on the history of Afghanistan. John Griffiths’ Afghanistan: a history of conflict was published in late October 2001, only weeks after the September 11 attack. It drew heavily on previous work, Afghanistan: Key to a continent, and maybe it was written as a primer and a warning to those involved in the invasion.
Jacinta: Something tells me Ben Roberts-Smith didn’t read it. Anyway the region was dominated by Persia for a couple of thousand years, and was spectacularly conquered by Alexander the Great, but shortly after he dropped dead the Maurya Empire of northern India came conquering – a rare invasion from the east. They brought Buddhism, briefly, though they did leave behind the famous rock-carvings of Bamiyan which stood imposingly tall in the desert for around 1400 years until the silly Taliban blew them up.
Canto: Yes, Buddhism did seem to last longer in that region, just west of Kabul. It wasn’t until around 1000 CE that Islam ‘was forcibly made the religion of Afghanistan’ (Griffiths).
Jacinta: United by religion they might’ve been, but the people have many different ethnic identities – there are the Mongol Hazaras of west-central Afghanistan, remnants of the devastating invasions of Genghis Khan, his son Chagatai, and Tamerlane in the 13th and 14th centuries; the Tajiks of the north, descendants of eastern Iranian/Persian peoples; the Uzbeks, a Turkish people found mostly in the north, and the Pashtuns or Pathans, the country’s largest ethnic group, mostly in southern Afghanistan, along the border with Pakistan, which also has a large Pashtun population.
Canto: And it’s also fair to say, I think, that the people of Afghanistan, and of Pakistan, identify first with their ethnic group and second with their nation.
Jacinta: Okay, so enough of all that, let’s get back to war, invasion and war crimes. Australia was only involved because our conservative PM John Howard went ‘all the way with the USA’, what with the old ANZUS alliance, which New Zealand dropped out of in the eighties…
Canto: Lucky NZ, good move. So the question is, how prepared were Australian forces, not so much for the warfare, but for handling a diverse and proud people, with generally a vastly different culture from their own, when those people expressed confusion, to say the least, about people arriving, armed and uniformed, from across vast oceans, speaking a foreign language, for the purpose of expunging terrorists from their ranks, apparently, and perhaps also bringing about the downfall of their national government?
Jacinta: Well put. And I suspect the answer would be something like ‘Uhh, gee, uh, well, uh, dunno.’
Canto: Now, now, you’re insulting our well-oiled and educated Australian military. But the point is, there needed to be a lot of ‘cultural training’ for an operation like this to have any chance of success, surely. Which brings us to a couple of pieces written on this blog more than two years ago, regarding the so-called 30% rule for improving the culture of organisations, notably the military. Current data suggest that the figure for women in the Australian military is around 19 to 20 percent and gradually rising, and as we go up the ranks, the percentage falls, as one might expect.
Jacinta: Roberts-Smith was deployed to Afghanistan six times, from 2006 to 2013, and I’ve no idea whether he served under, or had command over, any women at that time – in fact I’m happy not to think about the bloke at all – but what I’ve read about some of the goings-on there, and the so called ‘code’, a sort of warrior code of silence, that he and others tried to impose on their ‘mates’, suggests to me the kind of macho claptrap that has stained human history for millennia. A 70% rule, rather than a 30% one, might be the best solution.
Canto: What exactly was the Afghan ‘thing’ anyway? A war? An invasion? An occupation? It was never really clear – to those performing the action, never mind those on the receiving end.
Jacinta: I doubt if Roberts-Smith had much idea, or gave the question much thought. It appears he saw it as an opportunity to act on all his tough-guy training. And perhaps psychopathy lies at the bottom of it, as some have suggested.
Canto: Yes, I’m torn between turning away and wanting to know more. Feels ghoulish, like suddenly coming upon a horrific road accident.
Jacinta: In her interesting opinion piece in the Financial Review last week, Laura Tingle wrote of the problems of ‘military jingoism’ and so drew attention, albeit obliquely, to the real question – why exactly we were in Afghanistan in the first place. But no mention of the maleness of it all, unfortunately….
References
a bonobo world etc 27: male violence and the Myanmar coup
a bonobo world 29: the 30% rule and Myanmar
Beauvoir, Stendhal, bonobos and the past
Canto: So, having read The Second Sex recently, I’m pondering over her essay on Stendhal, a writer I was a little obsessed with in the 1980s, in the years of my fading youth…
Jacinta: Right, so near the middle of that book Beauvoir wrote five little essays on five writers, treating of their treatment of women, from the most misogynist to – Stendhal. So the first four, in order, were Henry de Montherlant, D H Lawrence, Paul Claudel and Andre Breton.
Canto: Yes and she mentions Stendhal with affection in Memoirs of a dutiful daughter too, so it transports me back to my discovery of Stendhal’s work in the early eighties, and then, in the late eighties, my decision to write my French Honours thesis on Stendhal’s work, which led me to read and reread more or less all of his oeuvre, as well as much literary criticism, including, if I’m not much mistaken, Beauvoir’s essay.
Jacinta: And in that essay, she points out that Stendhal is more invested in the female characters than the males. His writing career is bookended by Lamiel, his unfinished last novel, and Armance, his first written work of fiction, which uses physical impotence effectively to disguise the emotional difficulties faced by the male lover, Octave…
Canto: Well I’ve been reading critiques, by women, of Beauvoir’s treatment of Stendhal’s treatment of women, and it all becomes a bit abstruse, but surely nobody wold doubt that Stendhal has a view of women that is very much out of synch with his time. But what most interests me, is the personal nature of his interest. Because I identify with it. I very much recall his account, in Vie de Henri Brulard, of his writing the names in sand, or was it dirt, of the women he loved (whatever that may mean), and who never returned his feelings. And watching the waves, or was it the wind, wash those names away. Stendhal was always a ‘brevity is the soul of wit’ writer, whose writing became most taut when emotionally charged. Few writers have had greater emotional impact on me than Stendhal, no doubt because I too have been a terrible failure in love, or lust, or whatever it is that brings bodily closeness, of the kind that bonobos manage so effortlessly.
Jacinta: Culture, and religion, and its aftermath, have left us with a legacy that makes physicality, so basic to other mammals, an arena replete with problems. The very process of writing illustrates this. Bonobos don’t write, or talk, they don’t put off spontaneity. If they’re spurned, as Stendhal was spurned by those he obsessed over, they find someone else, without giving up on their first choice. And if they’ve proved themselves, they might succeed in their first choice next time, without giving up on their second choice…
Canto: But maybe there’re bonobo versions of Stendhal, and myself, who don’t succeed in their first second or third choices…
Jacinta: Bonobo society is clearly inclusive. It’s not just about sex, but about closeness. That’s what makes for less violence and more collaboration. In the primate world, our world, greater female empowerment makes all the difference.
Canto: No bonobo left behind. But we have become ‘literate’, spectacularly, which has led to our science and complexity, Shakespeare and Newton and music and quantum mechanics and longevity and so many understandings of the universe and neutrinos and the butterfly effect and complex feedback loops…
Jacinta: And still there is warfare – involving the rape and murder of women – a feature of every example of warfare over the last 5000 years and more – and invariably perpetrated by men. Men men men men men men men.
Canto: What about Thatcher and the Falklands?
Jacinta: Complex, but initiated by the aggression of Argentinian males, and of course there are aggressive women…
Canto: Well getting back to Stendhal and Beauvoir, let me offer this quote from Beauvoir’s essay for our commentary:
Music, painting, architecture, everything he cherished, he cherished it with an unlucky lovers’ soul; while he is walking around Rome, a woman emerges at every turn… by the regrets, desires, sadnesses and joys women awaken in him, he came to know the nature of his own heart; it is women he wants as judges: he frequents their salons, he wants to shine; he owes them his greatest joys, his greatest pain, they were his main occupation; he prefers their love to any friendship, their friendship to that of men; women inspire his books, women figures populate them; he writes in great part for them. ‘I might be lucky enough to be read in 1900 by the souls I love, the Mme Rolands, the Melanie Guilberts…’ They were the very substance of his life.
Simone de Beauvoir, The Second Sex (Vintage Books, p261)
Jacinta: Sad. Mais touchant, tout de même. It seems like it’s both a joy and a torture. Joy in remembrance and contemplation, but suffering in the presence of their indifference, or disdain, or discomfort. And that’s how you feel? But then you have me. But of course you am I. Am you. Am I?
Canto: Haha, well it’s more like how I used to feel, before I became a dried out old husk. I could tell some comically sad tales of my youth, but now I think of these things in a more abstract way. And admiring the example of bonobos as the human way of the future is about as abstract as it gets, so I feel very comfortable about it. And I talk to myself a lot, but I’m not even sure any more if my imagined interlocutor is female.
Jacinta: Ah, the way we were. So, all passion spent, you can focus on more important things like war and peace, global warming, artificial intelligence, female empowerment, wealth inequality, the WEIRDening of the world…
Canto: And, of course, bonobos. I really would like to be one. Just for one day.
References
Simone de Beauvoir, The second sex, 1949
Simone de Beauvoir, Memoirs of a dutiful daughter, 1958
Stendhal, Vie de Henry Brulard, 1890
Stendhal, Love, 1822
vive les bonobos – monitory democracy
I’ve been reading John Keane’s very lively and up-to-date The shortest history of democracy with great pleasure, and especially his final chapter, ‘Monitory Democracy’, which has really spurred my thinking on contemporary politics, and ‘how we are to live’, from a personal as well as a more ‘rise above yourself and grasp the world’ perspective.
First, the personal. I’ve been more or less obsessively anti-authoritarian since my youth. I recall even in primary school staring out the window as the teacher droned on, watching a tiny bird flapping its wings in a blur just above a hibiscus bush, and wondering what law of nature forced me to be cooped up there among strangers, learning stuff which I could just as well learn at home, when the fancy took me. Some of the first of my anti-authoritarian thoughts. I was nevertheless a more or less ‘straight A student’ through primary and the first year or so of high school, and then things went downhill fast, as relations with my authoritarian mother, the head of our household, became extremely frosty, and I became passively resistant to my teachers, who seemed to me either brutes or bores, and sometimes both. My greatest loathing was reserved for the headmaster, nicknamed Batler – a combination of Batman and Hitler – due to to his predilection for haunting the corridors in a flowing black academic gown, hoping to pounce on miscreant victims. He caned me once for not doing my homework. It took another 20 years for caning to be banned in schools, but I could’ve told authorities long before that ‘enlightened’ decision that such beatings had zero correctional effects, certainly in my case.
Talking about my case, everyone was on it, parents and teachers, while I derived a strange naughty pleasure in wagging school and reading my brother’s academic textbooks in the green fields close to our house. It was a house full of books, my saving grace, with a library just down the road. I neglected school-work more or less completely, which exacerbated relations at home. My final day at school was quite dramatic. I was lounging in a corridor study area with a friend when Batler descended upon us, his wings like a shield of steel. He started questioning me on my activities, but I didn’t say much in response, and the fact that I was chewing gum at the time seemed to peeve him somewhat, as he decided in his wisdom to try another corrective, slapping my face with full force, and sending my gum across the corridor space. He then ordered me to see him after school for further punitive measures. This was good, as it allowed my last act at that school to be one of disobedience.
So I left school at fifteen, with a chip on my shoulder which somehow only strengthened my love of literature and knowledge. And it also intensified, to an almost pathological degree, my hatred of authoritarianism of all kinds. Ironically, my mother, who, I knew, felt that my father’s relative weakness vis-a-vis herself had rubbed off on me – ‘you’re just like your father’ was her favourite insult – started putting in my way material about the great careers that could be had in the military. It was hard to know whether to laugh or cry.
The point of all these unreliable memories is that I tend to look at the world of politics not so much as the battle between left and right, or socialism and capitalism, but between authoritarianism (often but not always associated with the political right) and its opposite, however defined. Which brings me back to monitory democracy. And feminism. And bonobos.
Keane’s book, as mentioned, was a sparkling and inspiring read, which reminded me of Jess Scully’s Glimpses of Utopia, another road map for the future (though of course more utopian). The only slight disappointment was that feminism barely rated a mention. Of course it hardly needed to be said that the forces that disrupted or militated against electoral democracy in Germany, Italy, Japan, China and South America in the first half of the 20th century were overwhelmingly male, but I think more needs to be said about women as victims of the past and makers of the future.
The term ‘monitory democracy’ was new to me, but the idea is plain enough. Electoral democracy is insufficient protection for ‘the people’, it needs to be monitored and scrutinised – and not just government in the narrow sense, but all the institutions and systems that make for an open and civil society – financial systems, the law, the business community, the police, health and welfare organisations, the military, the lot. We need to guard against control of any of those institutions by a walled-in, self-selected and mostly male ‘elite’. And beware of terms like ‘unelected swill’ – there are plenty of individuals who, like myself, have no inclination to take on the responsibilities of government, but are nonetheless deeply concerned about how others use or abuse the power accorded them. Women, in particular, know what it’s like to find themselves in a toxic work environment, and – like sniffer dogs – would be quicker than most to detect its source.
There are plenty of sectors I know of that are insufficiently monitored, to the detriment of the general public. I myself tried to make a complaint about the police over a very serious matter, but got absolutely nowhere, and was told by a prominent lawyer that their internal complaints system was a joke, and the external Office for Public Integrity not much better. Recently there was a Royal Commission into the Australian banking system, which found plenty of wrong-doing, costing more than $100 million to customers, but apart from a couple of resignations at the head of NAB, no consequences ensued. Of course this was nothing compared to the subprime lending and other dodgy practices that led to the 2007-8 worldwide recession. The lack of accountability for that disaster seems almost as shocking as the disaster itself. Only one banker, an executive of Credit Suisse, experienced jail time. Currently, a Royal Commission into the former Liberal government’s disastrous Robodebt scheme is underway. We can only wait and see, but often the wait is far too long – justice delayed is justice denied.
Monitoring organisations such as Human Rights Watch, Amnesty International, the IPCC, GlobalSecurity.org and a variety of fair trade organisations and truth and reconciliation-style commissions have cropped up in recent decades, as well as organisations promoting the more promising half of the world’s human population, such as AWID (The Association for Women’s Rights in Development), ActionAid, the Alliance for Feminist Movements, among others, taking issues beyond the somewhat tired left-right ideological divides, and focussing more on fairness and human rights.
In some ways these non-aligned watchdog and promotional organisations have crept up on us, but they’re evidence of our recognition of the complexity of national and international issues of poverty, identity, freedom and rights. And of the global nature of the problems we face – climate change, habitat loss, over-population, cultural differences, the continued threat and reality of warfare, to name a few.
Many of these watchdog organisations are anathema to states, whether democratic or authoritarian. Here in Australia the UNHCR and other organisations have castigated us for our treatment of ‘boat people’ desperate for a new life in a safe place. Successive governments have tended to blow off these criticisms with unseemly arrogance. The United States and many other powerful nations have high-handedly refused to be signatories to the International Criminal Court, though (or because) they’re often the greatest abusers of International law. The US is also bellicose about any other nations joining the ‘nuclear club’, while ceaselessly adding to and rendering more deadly its own nuclear arsenal. The USA’s Pentagon has never passed an audit in its history, but this is symptomatic of highly hierarchical and authoritarian organisations, such as the police and the military, worldwide. They’re also the most male-dominated of course.
In the bonobo world the females are, if only slightly, the smaller sex, but they prove beautifully that size isn’t everything. The size difference between male and female bonobos appears to be reducing, due presumably to social evolution, just as in humans, male testosterone levels are dropping. I see that as a good sign, if it’s not too much of a health hazard (the findings I read about came from one of the Scandinavian countries – I doubt if the same thing is happening in Sudan). Female empowerment has come a little way rather than a long way, but as with monitory democracy, it’s fast given the long timeline of F sapiens. Of course individual timelines – and I’m thinking entirely of myself here – are minuscule in comparison, and time is running out for me. I’m generally an optimist, though sometimes a disappointed one, and I’m optimistic about the human future in spite of all the fuck-ups, the fuckwits, the setbacks and the delusions of grandeur that will inevitably clutter our journey into that unknowable place. Which brings me to another exhilarating book, Gaia Vince’s Adventures in the Anthropocene…
References
John Keane, The shortest history of democracy, 2022
Jess Scully, Glimpses of Utopia, 2020
Gaia Vince, Adventures in the Anthropocene, 2014