A reflection on the useless taboos that surround female nudity.
The tragic story of Amanda Todd is making the rounds. In seventh grade she met a guy online who told her she was beautiful and successfully persuaded her to flash her breasts during a video chat. He contacted her months later, having somehow figured out her identity, and tried to blackmail her with a screenshot. She shared her story in a heartbreaking video, chronicling how the photograph of her breasts was circulated among peers. It prompted merciless bullying. "Between the cyber-bullying and real-life harassment, the girl had a
meltdown, began drinking, doing drugs, spiraled into depression, cutting
herself," Rod Dreher writes," adding that "she has a poignant line about
how that one image, on the Internet, lives forever." Watch for yourself:
"Melodramatic, emotionally troubled, even suicidal teens are nothing
new. What got to me about this was the role technology in the hands of a
malicious person played in driving this girl to murder herself," Dreher wrote. "Do you know Nietzsche's idea of Eternal Return? That we should act as
if everything we do would have to be repeated forever. These days,
simply as a precaution, teenagers should be taught to act as if
everything they do will be online forever. Grim, but there you are."
As a parent I'll warn my kids about the permanence of the Web, its perils and how to avoid them. I'll particularly want any child of mine to understand the potential consequences of naked images of their bodies winding up online. It's prudent to teach kids how to navigate prevailing social norms, whatever they may be. But don't stories like this one demand something more from us than cautioning? When a child is bullied to the point of suicide partly because a photo of her breasts was circulated to her friends and family, shouldn't we ask ourselves why the Anglosphere retains social norms wherein being seen topless is regarded as horrifying and shameful?
Bullying is as troublesome culprit in this case as whatever pretext prompted it. The stigma against female nudity is nevertheless something that costs women the world over very dearly. And it benefits none of the places where it prevails. Think of earth as a great natural experiment, where certain parts of Scandinavia think nothing of co-ed naked saunas, and certain parts of the Middle East require women to cover themselves in head-to-toe burkas on the street. How many Americans, Canadians, or Brits believe societies that enforce female modesty are better off? Or that countries where immodesty is most stigmatized are more moral or functional?
Yet we stigmatize the human body.
It is appropriate to castigate the photographer who captured images of Kate Middleton, the Duchess of Cambridge, sunbathing topless. For lucre, he needlessly humiliated someone, knowing the pain that it would cause. But there's more to the story. The coverage of the episode is perfectly summed up by the cover People magazine chose:
Given prevailing social norms, perhaps this was a nightmare for Duchess Middleton. If so, that would be an understandable reaction. But what does it say about our culture that it's plausibly a "nightmare" for a physically attractive 30-year-old woman to be seen topless at a private home with her husband? I wouldn't dream of criticizing any Duchess Middleton reaction to this. In a similar position I might well be very upset at the invasion of privacy. What I couldn't help but imagine is how awesome it would've been had Middleton called a press conference on a nude beach, arrived topless with a thousand women, and told the assembled press, "The photographer who invaded my privacy had no right to capture those images, but I face that nightmare on a daily basis. And no one gives a damn until one of them photographs me topless? Grow up. I am unashamed of my body. In fact, I rather love it, as all these woman love their bodies. That makes some immature people uncomfortable. And it is their problem, not mine. If you're sitting at home obsessing over photos of me topless, or giggling and pointing on the streets, it's you who should feel embarrassment and shame, not me. I refuse to do it anymore."
Ours is a society where that People cover makes sense, and that speech would never happen. We're doing it wrong.
Note the subjects that are not being discussed here: sexual intercourse, hookups, abortion, religiosity, secularism, moral relativism. The impulse for many social and cultural conservatives will be to reject what I've written. I am interested in having that conversation and teasing out our assumptions. To preemptively clarify what I'm saying, permit me to remind you about Janet Jackson:
Above is the infamous Super Bowl halftime show that ended with her breast exposed for a split second. What bothered me about the ensuing controversy wasn't that some parents found the halftime show inappropriate for their kids, and complained about it through formal and informal channels. After all, the lyrics and choreography are rife with sexual innuendo and simulated sex acts.
Would I want my seven-year-old watching it?
I would not.
What boggles my mind is that most people never would've been upset if it weren't for the nipple slip. They were perfectly content sitting through five minutes of sexually suggestive content with their kids, only to freak out at a nipple, as if the exposed body part itself was the problem. I can imagine a lot of uncomfortable questions that show might prompt from a seven year old. "What's a nipple, daddy?" is a question I'd much rather tackle. We've all got them, after all (save our mannequins, which are less anatomically correct than in France or Spain or Argentina).
When I was twenty I spent a summer studying in Paris. I'd somehow persuaded Florida State University to let me tag along on their summer abroad program. I ate little but baguettes and pasta so that I could afford a weekend trip down to Nice and Monte Carlo with some classmates.
It's there that I set foot on my first topless beach.
At first my female classmates sunbathed in the American style. 45 minutes later they said to hell with it, took their tops off, and left the guys feeling slightly awkward and titillated for about 5 minutes, when everyone's notion of normal re-calibrated. That's how fast the mental adjustment happens.
Most people have the same experience at nude beaches. It feels weird, and soon enough ... it doesn't. In places where women must wear head scarves, exposed locks can turn heads. In New York City, exactly no one thinks bare heads are sexually provocative, and New Yorkers have their heads turned on beaches in Rio until they don't. Sexual attraction is a force of nature. It is a proper function of civilization to bound it. Though shalt not rape is a useful norm. Treat others as you'd want to be treated is a useful norm. It is shameful to let people see your breasts is a useless norm. Those who think otherwise at once give men too much and too little credit -- too little in that the site of bare breasts is not enough to corrupt men; too much in that no matter how women dress, there is no getting around the fact that many men will lust after them.
Amanda Todd's story is a lot more complicated than an inane, pervasive taboo against exposed breasts. She felt foolish partly because a stranger she trusted betrayed her; she was bullied partly due to violating taboos against promiscuity, not just nudity (taboos that could themselves be the subject of a long critique). But it remains the case that her story wouldn't have been possible save for the flawed norms that make a big deal out of nudity, cloak it in shame and conflate it with especially transgressive promiscuity. Along with the bullying and slut-shaming that helped drive her to suicide, that norm deserves to be attacked. Yes, let's caution our kids about its existence. Let's also teach them that it's incorrect, that the human body is nothing to feel shame over, that the bullies are not merely unkind, but wrong on the merits. Let's raise kids who don't grow up to be offended by nipple slips, topless beaches, or mothers breastfeeding in public, and are therefore less vulnerable to youthful mistakes, rogue photographers, and slut-shaming.
Conor Friedersdorf is a staff writer at The Atlantic, where he focuses on politics and national affairs. He lives in Venice, California, and is the founding editor of The Best of Journalism, a newsletter devoted to exceptional nonfiction.
How evangelicals, once culturally confident, became an anxious minority seeking political protection from the least traditionally religious president in living memory
One of the most extraordinary things about our current politics—really, one of the most extraordinary developments of recent political history—is the loyal adherence of religious conservatives to Donald Trump. The president won four-fifths of the votes of white evangelical Christians. This was a higher level of support than either Ronald Reagan or George W. Bush, an outspoken evangelical himself, ever received.
Trump’s background and beliefs could hardly be more incompatible with traditional Christian models of life and leadership. Trump’s past political stances (he once supported the right to partial-birth abortion), his character (he has bragged about sexually assaulting women), and even his language (he introduced the words pussy and shithole into presidential discourse) would more naturally lead religious conservatives toward exorcism than alliance. This is a man who has cruelly publicized his infidelities, made disturbing sexual comments about his elder daughter, and boasted about the size of his penis on the debate stage. His lawyer reportedly arranged a $130,000 payment to a porn star to dissuade her from disclosing an alleged affair. Yet religious conservatives who once blanched at PG-13 public standards now yawn at such NC-17 maneuvers. We are a long way from The Book of Virtues.
Shortly after he was dismissed Friday by Attorney General Jeff Sessions, the former FBI deputy director pinned the blame directly on President Trump.
Updated at 10:50 a.m. ET on March 17
Andrew McCabe, a former acting and deputy FBI director who had drawn the ire of President Trump, was fired by Attorney General Jeff Sessions late Friday evening, a decision that raises troubling questions about the independence of both the Justice Department and the FBI.
Trump and his associates are a focus of Special Counsel Robert Mueller’s inquiry into Russian interference in the 2016 election, and McCabe’s firing could send the message to federal law-enforcement officials that they risk their jobs and reputations if they displease the president.
In his first public comments on the matter, just after midnight, Trump effusively praised McCabe’s dismissal:
Andrew McCabe FIRED, a great day for the hard working men and women of the FBI - A great day for Democracy. Sanctimonious James Comey was his boss and made McCabe look like a choirboy. He knew all about the lies and corruption going on at the highest levels of the FBI!
Among the more practical advice that can be offered to international travelers is wisdom of the bathroom. So let me say, as someone who recently returned from China, that you should be prepared to one, carry your own toilet paper and two, practice your squat.
I do not mean those goofy chairless sits you see at the gym. No, toned glutes will not save you here. I mean the deep squat, where you plop your butt down as far as it can go while staying aloft and balanced on the heels. This position—in contrast to deep squatting on your toes as most Americans naturally attempt instead—is so stable that people in China can hold it for minutes and perhaps even hours ...
The first female speaker of the House has become the most effective congressional leader of modern times—and, not coincidentally, the most vilified.
Last May, TheWashington Post’s James Hohmann noted “an uncovered dynamic” that helped explain the GOP’s failure to repeal Obamacare. Three current Democratic House members had opposed the Affordable Care Act when it first passed. Twelve Democratic House members represent districts that Donald Trump won. Yet none voted for repeal. The “uncovered dynamic,” Hohmann suggested, was Nancy Pelosi’s skill at keeping her party in line.
She’s been keeping it in line for more than a decade. In 2005, George W. Bush launched his second presidential term with an aggressive push to partially privatize Social Security. For nine months, Republicans demanded that Democrats admit the retirement system was in crisis and offer their own program to change it. Pelosi refused. Democratic members of Congress hosted more than 1,000 town-hall meetings to rally opposition to privatization. That fall, Republicans backed down, and Bush’s second term never recovered.
Perhaps the most remarkable thing about the latest torrent of “White House in chaos” headlines is the degree to which President Trump seems to be enjoying it all.
He isn’t lashing out in anger over the breathless Beltway speculation about which aide or cabinet secretary he will fire next. He isn’t acting swiftly to tamp down coverage of the ongoing shakeup, or to change the news cycle, or to return the administration to a state of relative calm and stability. Instead, it appears, he’s leaning into the maelstrom—relishing it, joking about it, maybe even courting it.
"So many people have been leaving the White House,” Trump said at the Gridiron Dinner earlier this month. “It's actually been really exciting and invigorating 'cause you want new thought. So, I like turnover. I like chaos. It really is good.” Then, he joked, “Now the question everyone keeps asking is, 'Who is going to be the next to leave? Steve Miller or Melania?'
A new six-part Netflix documentary is a stunning dive into a utopian religious community in Oregon that descended into darkness.
To describe Wild Wild Country as jaw-dropping is to understate the number of times my mouth gaped while watching the series, a six-part Netflix documentary about a religious community in Oregon in the 1980s. It’s ostensibly the story of how a group led by the dynamic Bhagwan Shree Rajneesh purchased 64,000 acres of land in central Oregon in a bid to build its own utopian city. But, as the series immediately reveals, the narrative becomes darker and stranger than you might ever imagine. It’s a tale that mines the weirdness of the counterculture in the ’70s and ’80s, the age-old conflict between rural Americans and free love–preaching cityfolk, and the emotional vacuum that compels people to interpret a bearded mystic as something akin to a god.
Corporate executives haven't always believed that transactions must have winners and losers. But that’s not Donald J. Trump’s view.
The stories we tell ourselves, far more than the evidence of scientific analysis, determine how we interpret the world around us. Accordingly, the fate of capitalism rests in no small measure on the real and imagined characters whose ethics and efforts, at any given time, seem to embody the system. Whether the system is identified with Bill Gates or Bernie Madoff, Horatio Alger or Gordon Gekko, opinions about how exactly capitalism works, no less than its moral fitness, reflect the heroes and villains who drive these tales.
Whichever of these two designations best describes Donald J. Trump, he is clearly a chief protagonist, the world over, in the contemporary tale of capitalism. This has been clear enough since at least the spring of this year, when the man known to millions around the world for the lurid catchphrase “You’re fired!” became the first political novice from the business world to become a major party nominee for president since Wendell Willkie in 1940.
For a brief moment, NASA found itself at the center of a digital misinformation campaign.
“After year in space, astronaut Scott Kelly no longer has same DNA as identical twin,” the headline of a story on the Today show’s website, published Thursday, declared. Seven percent of his DNA, the story says, “has not returned to normal since he returned from space.”
Pretty amazing news, right? Too bad it’s not true.
This week, dozens of news organizations published stories with this or similar information. They cited a NASA study on the effects of space travel on the human body, with two subjects: astronauts Scott and Mark Kelly, identical twins. In 2015, Scott flew to the International Space Station and lived there for 340 days—a record for an American astronaut—while Mark stayed on Earth. Scientists examined the twins before, during, and after the mission.
The strange, cosmic reason our evolutionary path will look ever luckier the longer we survive
It was hard times for the bomber pilots that floated over Europe, their planes incinerating cities below, like birds of prey. Even as they turned the once-bustling streets beneath to howling firestorms, death had become a close companion to the crews of the Allied bombers as well. In fact, surviving a tour with the Bomber Command had become a virtual coin flip. While their munitions fell mutely from bomb bays, an upward sleet of fire from smoldering city grids and darkened farmland shot the planes out of the sky like clay pigeons. For recruits encountering the freshly empty bunk beds of dead airmen, morale was sapped before they could even get in the cockpit. Hoping to slow this attrition, Allied officers studied the pattern of bullet holes in returning aircraft for vulnerable parts to reinforce with armor.
Inside Germany’s high-stakes operation to sort people fleeing death from opportunists and pretenders
Three years ago, overcome by the squalor of my home, I decided to hire a cleaner. I scanned Craigslist, feeling a prick of guilt; few things arouse class angst as reliably as the purchase of domestic help. Then I remembered another option. Near my Connecticut home was a refugee-resettlement center. On weekdays, dozens of recent arrivals loitered there, eager for work. This seemed to offer a solution to both my squalor and my angst. To pay a Craigslist gig worker felt a little icky. To pay a refugee—well, that felt magnanimous, almost patriotic.
I wrote to the resettlement center, which sent me a stack of résumés. Even the ones from Congolese herders were well formatted and in English—the result, surely, of polishing by the center’s staff. The stories, I found, made propulsive reading, despite the outline form. I was tempted to request more résumés for the understated drama alone. Each was the timeline of a life interrupted in a distant, volatile land and now picked up, improbably, in a snowy New England town.