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Posts Tagged ‘culture’

13 JUNE, 2012

The Origins of Sex: How the First Sexual Revolution Shaped Modern Society

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Anatomy of the osmotic balance between public and private, with a side of morality and law.

It must be the season for fascinating books on the history of sex. After last month’s Sex and Punishment: Four Thousand Years of Judging Desire, here comes The Origins of Sex: A History of the First Sexual Revolution (public library) by Oxford University historian Faramerz Dabhoiwala — a formidably researched, absorbing, eloquent account of how, contrary to the modern mythology of the 1960s, today’s permissive sexual behavior first developed, seemingly suddenly, some three hundred years earlier, in 17th-century Western Europe. What emerges is a new lens for understanding the Enlightenment as a cultural phenomenon, by connecting this critical sexual transformation to the intellectual, political, and social forces that shaped the period.

The history of sex is usually treated as part of the history of private life, or of bodily experience. Yet that is itself a consequence of the Enlightenment’s conception of it as an essentially personal matter. My concern, by contrast, is not primarily to enter into the bedrooms and between the sheets of the past. It is to recover the history of sex as a central public preoccupation, and to demonstrate that how people in the past thought about and dealt with it was shaped by the most profound intellectual and social currents of their time.

[…]

The sexual revolution demonstrates how far and how quickly enlightened ways of thinking spread, and what important effects they had on popular attitudes and behavior.

Rembrandt, The Bed (1646): a rare contemporary illustration of a couple making love, composed around the time that the artist began an illicit relationship with his maid, Hendrickje Stoffels.

These new norms of behavior, Dabhiowala is careful to point out, didn’t affect everyone equally — like other kinds of liberty, they “primarily benefited a minority of white, heterosexual, propertied men.” He goes on to explore how urbanization placed the enforcement of sexual discipline under increasing pressure, making London — the largest metropolis in the world at the time, a hub of political power, literature, culture, and innovation — the epicenter of these shifts. Regulating the newly sexually awakened masses, however, was another matter:

The principle that illicit sex was a public crime was asserted with increasing vigor form the early middle ages onwards.

Indeed, since the dawn of history every civilization had prescribed severe laws against at least some kinds of sexual immorality. The oldest surviving legal codes (c. 2100-1700 BCE), drawn up by the kings of Babylon, made adultery punishable by death, and most other near eastern and classical cultures also treated it as a serious offence: this was the view taken by the Assyrians, the ancient Egyptians, the Jews, the Greeks, and, to some extent, the Romans. The main concern of such laws was usually to uphold the honour and property rights of fathers, husbands, and higher-status groups.

[…]

The laws of Ethelbert (c. 602), the Anglo-Saxon king of Kent, stipulate the different fines payable ‘if a man takes a widow who does not belong to him'; for lying with servants or slave women of different classes; and for adultery with the wife of another freeman — in which case, as well as a heavy fine, the offender was ‘to obtain another wife with his own money, and bring her to the other’s home’.

[…]

The code of Alfred the Great (c. 893) made it lawful for any man to kill another if he found him ‘with his wedded wife, within closed doors or under the same blanket, or with his legitimate daughter or his legitimate sister, or with his mother’. That of King Cnut (c. 1020-23) forbade married men even from fornicating with their own slaves, and ordered that adulteresses should be publicly disgraced, lose their goods, and have their ears and noses cut off.

If these sound barbaric, the ethos of the dominant Christian tradition was — and remains — hardly different:

‘Thou shalt not commit adultery’ was the seventh of [God's] Ten Commandments, and every adulterer and adulteress, he had ordered, ‘shall surely be put to death’. The same fate was to be imposed upon anyone guilty of incest or bestiality, as upon men who had sex with each other: all such people defiled themselves and the community. If the daughter of a priest were to fornicate, she should be burned alive. If a man lay with a menstruating woman, ‘both of them shall be cut off from among their people’. If any man should lie with a betrothed maid, God’s will was that ‘ye shall bring them both out unto the gate of the city, and ye shall stone them with stones that they die’ — ‘so thou shalt put away evil from among you’.

The patriarchal philanthropist: Robert Dingley, merchant and founder of the Magdalen Hospital for Penitent Prostitutes. On his knee, in the frontispiece to the charity's published Account (1761), rests one of the penitents.

The centuries that followed brought little change and instead further developed what Dabhoiwala calls “this essentially negative view of sex.” Among the most powerful proponents of this view was Saint Augustine (354-430), bishop of the town of Hippo on the north African coast, who Dabhiowala argues has had a more profound impact on Christian attitudes towards sexuality than any other person. He came to see lust as the most dangerous of all human drives and, in a letter to another bishop, summed up his philosophy thusly:

For it intrudes where it is not needed and tempts the hearts of faithful and holy people with its untimely and even wicked desire. Even if we do not give in to these restless impulses of it by any sign of consent but rather fight against them, we would nonetheless, out of a holier desire, want them not to exist in us at all, if that were possible.

The church took these moral matters into its own hands with the establishment of is permanent courts around 1100, catapulting sexual offenses from the realm of private confession into the increasingly powerful system of public inquisition. The rise of towns and cities imposed yet another layer of punishment, giving rise to new civic penalties against adultery, fornication, and prostitution. By the later 13th century, such sexual and marital legal cases accounted for anywhere between 60 and 90 percent of all litigation. But despite the development of a formal system, punishments a remained crude violation of modern human rights:

In London, Bristol, and Gloucester, they constructed a special public ‘cage’ in the main market-place, in which to imprison and display prostitutes, adulterers, and lecherous priests; elsewhere, cucking-stools were used to punish whores… There also became established elaborate rituals of civic punishment for convicted whores, bawds, and adulterers. Serious offenders were taken on a long public procession through the city, dressed in symbolically degrading clothes and accompanied by the raucous clanging of pans and basins. Sometimes they would also be whipped, put in the pillory, have their hair shaved off, or be banished from the city.

Edward Rigby striking an unrepentant pose in 1703. This print was produced just a few months after his release from prison for attempted sodomy.

But, by the 16th century, these punishments seemed insufficient to a moral-extremist cohort as the Protestant movement began to vocally condemn the Catholic Church — nicknamed the Whore of Babylon — for a lax attitude towards sexual morality, from its lecherous priests who took the ideal of clerical celibacy as a joke to the toleration of prostitution. And yet, the church was thriving in its hypocrisy:

[A]s the morals of the people were left to decay, the church itself grew rich on the proceeds of fines, indulgences, and other tricks it imposed on its hapless flock. In short, there was a direct connection between the spiritual and sexual corruption of the papacy and its followers.

James Gillray's lurid pun on the name and the role of Dorothy Jordan, longtime mistress to the Duke of Clarence, later King William IV

The Origins of Sex goes on to reverse-engineer how modern ideas about sexual freedom and gender equality coalesced out of the stormy sexual attitudes and behaviors of 17th, 18th, and 19th-century England, exposing a rich new layer of understanding humanity’s most intimate mechanism for relating to self and other.

Thanks, Kirstin

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13 JUNE, 2012

What Makes a Classic? Lessons from the Chinese Book of Changes

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What an ancient Chinese divination manual reveals about the design and anthropology of great literature.

What makes a classic?

First, the work must focus on matters of great importance, identifying fundamental human problems and providing some sort of guidance for dealing with them. Second, it must address these fundamental issues in ‘beautiful, moving, and memorable ways,’ with ‘stimulating and inviting images.’ Third, it must be complex, nuanced, comprehensive, and profound, requiring careful and repeated study in order to yield its deepest secrets and greatest wisdom. One might add that precisely because of these characteristics, a classic has great staying power across both time and space.

This definition comes from historian Richard J. Smith’s The “I Ching”: A Biography (public library) — an ambitious and unprecedented history of the iconic ancient spiritual manual that originated in China some 3,000 years ago, and a fine addition to these essential meditations on spirituality. Smith argues that the I Ching, or Yijing, or Book of Changes, belongs with the world’s greatest works of literature, despite its unorthodox form in comparison to other fundamental literature:

And yet [the I Ching] seems so different from other ‘classics’ that instantly come to mind, whether literary works such as the Odyssey, the Republic, the Divine Comedy, and The Pilgrim’s Progress or sacred scriptures like the Jewish and Christian Bibles, the Qur’an, the Hindu vVedas and the Buddhist sutras. Structurally it lacks any sort of systematic or sustained narrative, and from the standpoint of spirituality, it offers no vision of religious salvation, much less the promise of an afterlife or even the idea of rebirth.

[…]

Yet despite its brevity, cryptic text, paucity of colorful stories, virtual absence of deities, and lack of a sustained narrative, the Yijing exerted enormous influence in all realms of Chinese culture for well over two thousand years — an influence comparable to the Bible in Judeo-Christian culture, the Qur’an in Islamic culture, the Vedas in Hindu culture, and the sutras in Buddhist culture.

A page from a Song Dynasty (960-1279) printed book of the I Ching

The eight trigrams of the I Ching

Smith goes on to explore what was so appealing and timeless about the document, from the histories and myths woven into its non-narrative to its use as a divinatory instrument of political and imperial power to its interpretations over the ages. Despite the spiritual nature of the text itself, however, The “I Ching”: A Biography is a study of form and function, of resonance across space and time in “different and dissimilar lands” — an uncommon lens on the symbolism, design, and anthropology of what makes a literary classic.

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12 JUNE, 2012

6 Rules for a Great Story from Barnaby Conrad and Snoopy

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“And remember: Always aim for the heart!”

You might recall Snoopy’s Guide to the Writing Life (public library), which gave us Ray Bradbury’s wise words on rejection. To recap: Barnaby Conrad and Monte Schulz, son of Peanuts creator Charles M. Schulz, asked 30 famous authors and entertainers to each respond to a favorite Snoopy comic strip with a 500-word essay on the triumphs and tribulations of the writing life. The all-star roster includes William F. Buckley, Jr., Julia Child, Ed McBain, and Elizabeth George. Among them is also one by Barnaby Conrad himself, offering the following six tips to writing a great story, in response to this 1997 comic strip:

  1. Try to pick the most intriguing place in your piece to begin.
  2. Try to create attention-grabbing images of a setting if that’s where you want to begin.
  3. Raise the reader’s curiosity about what is happening or is going to happen in an action scene.
  4. Describe a character so compellingly that we want to learn more about what happens to him or her.
  5. Present a situation so vital to our protagonist that we must read on.
  6. And most important, no matter what method you choose, start with something happening! (And not with ruminations. A character sitting in a cave or in jail or in a kitchen or in a car ruminating about the meaning of life and how he got to this point does not constitute something happening.)

Hone your opening words, for just as stories aren’t written but rewritten, so should beginnings be written and rewritten. Look at your opening and ask yourself, ‘If I were reading this, would I be intrigued enough to go on?’

And remember: Always aim for the heart!

Conrad is the author of The Complete Guide to Writing Fiction.

For more advice on writing, see Kurt Vonnegut’s 8 tips on how to make a great story, David Ogilvy’s 10 no-bullshit tips, Henry Miller’s 11 commandments, Jack Kerouac’s 30 beliefs and techniques, John Steinbeck’s 6 pointers, and various invaluable insight from other great writers.

And, above all, let’s not forget these famous disclaimers on taking writing advice.

Brain Pickings has a free weekly newsletter and people say it’s cool. It comes out on Sundays and offers the week’s best articles. Here’s what to expect. Like? Sign up.