I’ve been researching the life of Catalina de Erauso, the lieutenant nun. She lived most of her life dressed as (and passing for) a man. One thing in the story that has always bewildered me is why the Pope (Urban VIII for you Popeheads) would (after 30 or so years living as a man) grant her permission to continue living as a man.
First, we have already mentioned the importance of her virginity, verified by church authorities. This quality, which implies asexuality, was considered by society to be admirable and virtuous.
In addition, despite the fact that Erauso departed from the social norms, she demonstrated respect for and submission to both ecclesiastical and military institutional authorities; therefore her transgression neither challenged nor threatened the status quo.In Search of Catalina de Erauso (171)
Which reminded me of TLP on Solzhenitsyn:
You keep your job at McDonalds and the system gets another data point confirming it is right. I hope the parallel between this and anything written by Solzhenitsyn is immediately obvious, if not, read anything by Solzhenitsyn. The Matrix doesn’t need you, but it will offer you a free pass if you help get the other batteries in line.
Transgressive behavior may not only be tolerated but rewarded or celebrated, if it fits into the narrative of the powerful or supports their power.
I think that if Erauso had used her position of celebrity to advance the power of women or done anything else to upset the existing military-state-church power structures, then the response to her lifestyle choices would have been much different.
See Mendieta’s book for a much more robust discussion of the various factors at play. ↩
The quote in my post on witch hunts yesterday mentioned another persecuted group in medieval Europe, the Cagots, a group of people that everyone decided to just hate for basically no reason:
Cagots were shunned and hated; while restrictions varied by time and place, they were typically required to live in separate quarters in towns, called cagoteries, which were often on the far outskirts of the villages.
Cagots were excluded from all political and social rights. They were not allowed to marry non-Cagots, enter taverns, hold cabarets, use public fountains, sell food or wine, touch food in the market, work with livestock, or enter mills.
They were allowed to enter a church only by a special door and, during the service, a rail separated them from the other worshippers. Either they were altogether forbidden to partake of the sacrament, or the Eucharist was given to them on the end of a wooden spoon, while a holy water stoup was reserved for their exclusive use.
They were compelled to wear a distinctive dress to which, in some places, was attached the foot of a goose or duck (whence they were sometimes called “Canards”).
So pestilential was their touch considered that it was a crime for them to walk the common road barefooted or to drink from the same cup as non-Cagots. The Cagots were often restricted to the trades of carpenter, butcher, and rope-maker.
The Cagots were not an ethnic nor a religious group. They spoke the same language as the people in an area and generally kept the same religion as well. Their only distinguishing feature was their descent from families long identified as Cagots.
Their only distinguishing feature was their descent from families long identified as Cagots! They weren’t even hated for the normal reasons of like religion or skin color or sexual orientation!
“Even though they look like us and have the same religion, we hate them and they probably have the plague! But we’ll let them make rope!”
The 1600s were quite a time to be alive.
From 1609 to 1612, there was a big witch hunt in the Basque Country. Hundreds if not thousands of women were burned to death for the crime of being a witch.
You could denounce your neighbor (or whomever) for witchcraft and the Inquisition would give you a chance to confess to whatever you felt like confessing to. Then after your confession, they would charge you. If they charged you with something, e.g. witchcraft, that you hadn’t confessed to, you would be burned.
A common accusation was that women were flying in the night to wild orgies with animals, usually goats, which symbolize the devil.
If you confessed to the thing you were about to be charged with, you would perhaps receive a more lenient sentence, like being expelled from your native village for two years, which is not a great thing to happen to you today but was even worse back in the 17th century especially with the awkwardness of trying to explain to your new friends that you were evicted from your last village for being a witch.
Much of this comes from Mark Kurlansky’s book on Basque history:
“Nobody who could be identified as distinct and different was safe in this age. It is inevitable that in such an era, the Church would also grow concerned about Basque heresy. In past times of intolerance, Basques had been lumped with other undesirable groups.
“…But by the late 16th century, the Canon Episcopi, which had been universal Church law, was being circumvented by the claim that society was faced with a new and more virulent form of witchcraft and therefore the old laws did not apply. Witches, poor rural women, were consorting with the devil just like the Protestants, Jews, Muslims, Gypsies, Lutherans, and Cagots.”
That last sentence there is interesting to me because of just HOW FUCKING INTOLERANT PEOPLE WERE BACK THEN. Basically, anyone who wasn’t Catholic was considered an infidel and had to be converted or executed.
And even a Catholic woman had to fear that any perceived slight to another person, not matter how unfounded, could land her in front of the Inquisition.
From gwern’s 2018 news:
I don’t know how many blue-collar workers they will put out of work—even if software is solved, the robotic hardware is still expensive! But factories will be salivating over them, I’m sure. (The future of self-driving cars is in considerably more doubt.)
A standard-issue minimum-wage Homo sapiens worker-unit has a lot of advantages. I expect there will be a lot of blue-collar jobs for a long time to come, for those who want them. But they’ll be increasingly crummy jobs. This will make a lot of people unhappy.
I think of Turchin’s ‘elite overproduction’ concept—how much of political strife now is simply that we’ve overeducated so many people in degrees that were almost entirely signaling-based and not of intrinsic value in the real world and there were no slots available for them and now their expectations & lack of useful skills are colliding with reality?
In political science, they say revolutions happen not when things are going badly, but when things are going not as well as everyone expected.
My speculative view is that there will be (or currently are) two competing revolts: one from the aspirational 14% and one from the working class.
Both will face disruption from automation. Both will be angry about a promised future that does not exist: the manufacturing jobs won’t be there anymore, but neither will the guaranteed high-wage jobs promised to college graduates.
I don’t think we have a way of talking about this really, or finding solutions to it that work for most of society. Something like the UBI can ameliorate the personal finance aspects of the disruption, but to me, that just feels like throwing money at the problem.
People want meaning and status through their work; they want to feel like they are important and making a contribution. Just giving people money doesn’t solve that.