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Showing posts with label orgasm. Show all posts
Showing posts with label orgasm. Show all posts

Tuesday, 17 March 2015

She took a year off from her marriage to sleep with strangers. What could go wrong? The Wild Oats Project Review

Carlos Lozada in The Independent

Get ready for “The Wild Oats Project”. And not just the book. Get ready for “The Wild Oats Project” phenomenon — the debates, the think pieces, the imitators and probably the movie. Get ready for orgasmic meditation and the Three Rules. Get ready for “My Clitoris Deals Solely in Truth” T-shirts.

Robin Rinaldi, a magazine journalist living in San Francisco by way of Scranton, Pa., initially wasn’t sure she wanted children, but she knew that Scott, her stoic Midwestern husband, did not. Over time, Rinaldi decided a baby would add purpose to their lives, but Scott wouldn’t change his mind. “I wanted a child, but only with him,” she explains. “He didn’t want a child but wanted to keep me.” When Scott opted for a vasectomy, she demanded an open marriage.

“I refuse to go to my grave with no children and only four lovers,” she declares. “If I can’t have one, I must have the other.”

If you’re wondering why that is the relevant trade-off, stop overthinking this. “The Wild Oats Project” is the year-long tale of how a self-described “good girl” in her early 40s moves out, posts a personal ad “seeking single men age 35-50 to help me explore my sexuality,” sleeps with roughly a dozen friends and strangers, and joins a sex commune, all from Monday to Friday, only to rejoin Scott on weekends so they can, you know, work on their marriage.

The arrangement is unorthodox enough to succeed as a story, and in Rinaldi’s telling it unfolds as a sexual-awakening romp wrapped in a female-empowerment narrative, a sort of Fifty Shades of Eat, Pray, Love. “I wanted to tell him to f— me hard but I couldn’t get the words out of my mouth” is a typical Rinaldi dilemma. At the same time, she constantly searches for “feminine energy” or her “feminine core” or for a “spiritual practice guided by the feminine.

But more than empowering or arousing, this story is depressing. Rinaldi just seems lost. Still sorting through the psychological debris of an abusive childhood, she latches on to whatever guru or beliefs she encounters, and imagines fulfillment with each new guy. She still rushes to Scott whenever things gets scary (a car accident, an angry text message), yet deliberately strains their union beyond recovery. “At any cost” are the operative words of the subtitle.

Robin and Scott agree to three rules — “no serious involvements, no unsafe sex, no sleeping with mutual friends” — that both go on to break. He finds a steady girlfriend, while Robin violates two rules right away. “In truth, I was sick of protecting things,” she writes about going condom-free with a colleague at a conference. “I wanted the joy of being overcome.”

The men and women she hooks up with — some whose names Rinaldi has changed, others too fleeting to merit aliases — all blur into a new-age, Bay Area cliche. Everyone is a healer, or a mystic, or a doctoral student in feminist or Eastern spirituality. They’re all verging on enlightenment, sensing mutual energy, getting copious action to the sounds of tribal drums. The project peaks when she moves into OneTaste, an urban commune where “expert researchers” methodically stroke rows of bare women for 15 minutes at a time in orgasmic meditation sessions (“OM” to those in the know). “Everyone here was passionate,” Rinaldi writes. “Everyone had abandoned convention.”

Rinaldi holds little back, detailing her body’s reactions along the way. At first she is upset that she can’t feel pleasure as quickly as other women, but she finally decides she’s glad that her “surrender didn’t happen easily, that it lay buried and tethered to the realities of each relationship.” Her clitoris, although “moody,” was also “an astute barometer. . . . It dealt solely in truth.”

And truth often comes in tacky dialogue. “Your breasts are amazing,” one of her younger partners tells her. “You should have seen them in my twenties,” Rinaldi boasts. His comeback: “You’re cocky. I dig that.” (Fade to dirty talk.) When they do it again months later, he thanks her in the morning. “Something happens when I’m with you,” he says. “I feel healed.” I’m sure that’s exactly what he feels.

Rinaldi can’t seem to decide why she’s doing all this. The project is her “rebellion.” Or “a search for fresh, viable sperm.” Or a “bargaining chip.” Or “an elaborate attempt to dismantle the chains of love.” Or just a “quasi-adolescent quest for god knows what.”

If exasperation could give you orgasms, this book would leave me a deeply satisfied reader.

One of her oldest friends calls her out. “How is sleeping with a lot of guys going to make you feel better about not having kids?” she asks. Rinaldi’s answer: “Sleeping with a lot of guys is going to make me feel better on my deathbed. I’m going to feel like I lived, like I didn’t spend my life in a box. If I had kids and grandkids around my deathbed, I wouldn’t need that. Kids are proof that you’ve lived.” It’s a bleak and disheartening rationale, as though women’s lives can achieve meaning only through motherhood or sex.

For all her preoccupation with feminine energy, Rinaldi seems conflicted over feminism. “I would die a feminist,” she writes of her collegiate activism, “but I was long overdue for some fun.” Later, she pictures women’s studies scholars judging her submission fantasies, and frets over “those Afghan women hidden under their burqas” who could be “beaten or even killed right now for doing what I was so casually doing.” But when she finds a sexual connection with a woman who backs away because of “emotional issues,” Rinaldi channels her inner alpha male: “I was drawn to her body but shrunk back when she expressed unfettered feeling. . . .  It only took sleeping with one woman to help me understand the behavior of nearly every man I’d ever known.”

When the year runs out, Rinaldi returns to Scott, even though she soon starts an affair with a project flame. She’s no longer so upset about the vasectomy, regarding it as a sign that Scott can stand up for himself (though it may also mean she now cares less about him, period). No shock that post-project, their chemistry is off, and when Rinaldi makes a casual reference to their time apart, Scott finally explodes. “Do you know how many nights I cried myself to sleep when you moved out!?” he asks. “Do you care about anyone’s feelings but your own!?” She was “too stunned to reply.” But the fate of this marriage, revealed in the final pages, is anything but stunning.

“These are the sins against my husband,” Rinaldi recounts. “Abdicating responsibility, failing to empathize with him, cheating and lying.” After blaming him for so long, “in the end, I was the one who needed to ask forgiveness.”

In a rare moment of heartbreaking subtlety, the book’s dedication page simply says “For Ruby,” the name Rinaldi had imagined for a baby girl. Except, “there is no baby,” she writes at the end. “Instead there is the book you hold in your hands.”

And that is a frustrating book, with awkward prose, a perplexing protagonist and too many eye-rolling moments. Yet it is also a book I see launching book-club conversations and plenty of pillow talk — not just about sex and marriage, but about the price and possibility of self-reinvention. You don’t have to write a great work to cause a great stir.



Does Rinaldi reinvent herself? She survives the aftershocks and even seems to discover some happiness, however fragile she knows it to be. So maybe she needed this after all. Or maybe sometimes “empowerment” is just another word for self-absorption.

Monday, 11 July 2011

Capitalism’s ideological crisis


 

Just a few years ago, a powerful ideology - the belief in free and unfettered markets - brought the world to the brink of ruin.


Even in its hey-day, from the early 1980s until 2007, American-style deregulated capitalism brought greater material well-being only to the very richest in the richest country of the world. Indeed, over the course of this ideology's 30-year ascendance, most Americans saw their incomes decline or stagnate year after year.


Moreover, output growth in the United States was not economically sustainable. With so much of US national income going to so few, growth could continue only through consumption financed by a mounting pile of debt.


I was among those who hoped that, somehow, the financial crisis would teach Americans (and others) a lesson about the need for greater equality, stronger regulation, and a better balance between the market and government. Alas, that has not been the case. On the contrary, a resurgence of right-wing economics, driven, as always, by ideology and special interests, once again threatens the global economy - or at least the economies of Europe and America, where these ideas continue to flourish.


In the US, this right-wing resurgence, whose adherents evidently seek to repeal the basic laws of math and economics, is threatening to force a default on the national debt. If Congress mandates expenditures that exceed revenues, there will be a deficit, and that deficit has to be financed. Rather than carefully balancing the benefits of each government expenditure programme with the costs of raising taxes to finance those benefits, the right seeks to use a sledgehammer - not allowing the national debt to increase forcesexpenditures to be limited to taxes.


This leaves open the question of which expenditures get priority - and if expenditures to pay interest on the national debt do not, a default is inevitable. Moreover, to cut back expenditures now, in the midst of an ongoing crisis brought on by free-market ideology, would inevitably simply prolong the downturn.


A decade ago, in the midst of an economic boom, the US faced a surplus so large that it threatened to eliminate the national debt. Unaffordable tax cuts and wars, a major recession, and soaring healthcare costs - fuelled in part by the commitment of George W Bush's administration to giving drug companies free rein in setting prices, even with government money at stake - quickly transformed a huge surplus into record peacetime deficits.


The remedies to the US deficit follow immediately from this diagnosis: put America back to work by stimulating the economy; end the mindless wars; rein in military and drug costs; and raise taxes, at least on the very rich. But the right will have none of this, and instead is pushing for even more tax cuts for corporations and the wealthy, together with expenditure cuts in investments and social protection that put the future of the US economy in peril and that shred what remains of the social contract. Meanwhile, the US financial sector has been lobbying hard to free itself of regulations, so that it can return to its previous, disastrously carefree, ways.


But matters are little better in Europe. As Greece and others face crises, the medicine du jour is simply timeworn austerity packages and privatisation, which will merely leave the countries that embrace them poorer and more vulnerable. This medicine failed in East Asia, Latin America and elsewhere, and it will fail in Europe this time around, too. Indeed, it has already failed in Ireland , Latvia , and Greece.


There is an alternative: an economic-growth strategy supported by the EU and the IMF. Growth would restore confidence that Greece could repay its debts, causing interest rates to fall and leaving more fiscal room for further growth-enhancing investments. Growth itself increases tax revenues and reduces the need for social expenditures, such as unemployment benefits. And the confidence that this engenders leads to still further growth.


Regrettably, the financial markets and right-wing economists have gotten the problem exactly backwards: they believe that austerity produces confidence, and that confidence will produce growth. But austerity undermines growth, worsening the government's fiscal position, or at least yielding less improvement than austerity's advocates promise. On both counts, confidence is undermined, and a downward spiral is set in motion.


Do we really need another costly experiment with ideas that have failed repeatedly? We shouldn't, but increasingly it appears that we will have to endure another one nonetheless. A failure of either Europe or the US to return to robust growth would be bad for the global economy. A failure in both would be disastrous - even if the major emerging market countries have attained self-sustaining growth. Unfortunately, unless wiser heads prevail, that is the way the world is heading.


(The author is University Professor at Columbia University and a Nobel laureate in economics)

Sunday, 10 July 2011

Transcendental Meditation: Were the hippies right all along?


For years, it has been ridiculed as a 1960s embarrassment. Now Transcendental Meditation is back in a big way. So were those hippies on to something all along?
By Laura Tennant
Sunday, 10 July 2011 The Independent
Remember M-People's 1995 Top 10 hit instructing you to "search for the hero inside yourself"? A decade-and-a-half on, it seems that things have changed – these days, it's not so much a hero as a guru that many of us are hoping to internalise. For strange as it may sound, among those of us who seek to surf the zeitgeist, the most fashionable thinker of 2011 may turn out to be Maharishi Mahesh Yogi, the founder of the Transcendental Meditation movement – and the fact that he passed to a better place in 2008 doesn't appear to have discouraged us one bit.
TM, as its followers call it, is rapidly moving from kooky margin to respectable mainstream thanks largely to a burgeoning body of scientific research which indicates that regular meditators can expect to enjoy striking reductions in heart attack, stroke and early mortality (as much as 47 per cent, according to one study). And the apparent benefits don't stop there: according k to a pilot study just published in the US journal Military Medicine, veterans of the Iraq and Afghanistan wars showed a 50 per cent reduction in their symptoms of post-traumatic stress disorder after eight weeks of TM.
Meanwhile, educational establishments which introduce a "quiet time programme" – as did Visitacion Valley Middle School in San Francisco – report drops in fights and suspensions, increased attendance and improvements in exam results. In this country, the Maharishi School in Ormskirk, Lancashire, gets glowing reports from Ofsted and achieves exceptional academic results.
An estimated four million people now practise TM globally – 20 minutes twice daily, as per the Maharishi's prescription – many of them over the course of many decades, and there are some famous, and rather surprising, names on the list. Clint Eastwood, for example, has been doing it for 40 years, a fact he vouchsafed via video link at a fund-raising dinner for the David Lynch Foundation, an organisation set up by the film-maker to teach TM to school children, soldiers suffering post-traumatic stress, the homeless and convicted prisoners. Other celebrity adherents include Paul McCartney, Russell Brand, Martin Scorsese, Ringo Starr, Mary Tyler Moore, Laura Dern and Moby.
TM reaches far into the rational and sceptical world, too; the American philosopher Daniel Dennett does it, as does Dr Jonathan Rowson, head of the Social Brain project at the Royal Society for the Encouragement of Arts, Manufactures and Commerce (RSA) and a chess grandmaster (more from them later). Now a psychiatrist with 30 years' clinical experience, Dr Norman Rosenthal has written a book, Transcendence: Healing and Transformation through Transcendental Meditation, which gathers all the available evidence for TM and urges healthcare professionals to offer it to patients suffering from mental illnesses ranging from mild depression to bipolar disorder.
While the research on the health benefits of TM is fascinating, there's another, more compelling, reason why meditation is in the air just now. Done consistently, it seems to offer some sort of corrective to modernity, a respite from anxiety and the ability to really, truly relax, without chemical assistance; a break from our constant, restless and often doomed aspirations to be thinner, richer and more popular on Facebook; the welcome discovery that happiness is to be found not in retail therapy, but within.
Those spiritual cravings explain why Rosenthal's book is now riding high at number 14 on America's Publishers Weekly non-fiction list. And according to TM UK's official representative, David Hughes, there's a similar surge of interest on this side of the Atlantic; figures are vague, but he reports that "there's definitely an ongoing increase month by month" to the estimated 200,000 people who have learnt TM in the UK since 1960.
I first began to ponder the notion of meditation while writing a piece on solitude. While aloneness might not be a state that comes naturally to most humans, without it, mental-health experts believe, it is impossible to be creative or even really to know oneself. It was the sheerest coincidence that on the day I contacted TM's UK website they were preparing for Dr Rosenthal's press conference.
My own adventures in TM began soon after – but first, a little history for readers too young to remember TM's 1960s "first wave". Many of those who do recall the arrival of the Maharishi Mahesh Yogi in Britain in 1967 understandably feel that TM has been discredited beyond hope of rehabilitation by years of embarrassing rumours and implausible claims. Long before his death, the Maharishi's leadership of the movement had been associated with an unseemly desire to cash in on his celebrity followers – including, most famously, The Beatles (as well as McCartney, George Harrison continued to meditate every day until he died) – and the accumulation of a substantial personal fortune (in 1998, the movement's property assets were valued at $3.5bn). Sexual impropriety was also alleged; The Beatles were said to have fallen out with the Maharishi at least partly because of his attempted seduction of Mia Farrow, or possibly her sister Prudence, at his ashram in India.
Generations of Oxford undergraduates have joked about nearby Mentmore Towers, the Buckinghamshire mansion where the Maharishi installed 100 young men in 1979 to practise continuous, advanced-level TM (they've since been retired). The inherently comical idea of yogic flying (actually yogic hopping) has always strained credibility, as has the Maharishi's claim that if 1 per cent of the globe's population practised TM, the flow of "good vibrations" would bring about a universal state of "bliss consciousness".
Then there was the Natural Law Party, the "political arm" of the TM movement, extant from 1993 to 1999 and set up, according to David Hughes, to "get the message across" about TM and also, bizarrely, the dangers of GM food. The party was a resounding flop – testament, perhaps, to the British mistrust of mysticism and religiosity in politics.
TM also infuriates many militant atheists in a way that "mindfulness meditation", which draws on the Buddhist tradition, does not. Sam Harris is a neuroscientist and the author of books including The End of Faith and The Moral Landscape and a blog, On Spiritual Truths. In a recent piece for The Huffington Post entitled "How to Meditate", he remarks that: "Even an organisation like Transcendental Meditation, which has spent decades self-consciously adapting itself for use by non-Hindus, can't overcome the fact that its students must be given a Sanskrit mantra as the foundation of the practice. Ancient incantations present an impediment to many a discerning mind (as does the fact that TM displays several, odious signs of being a cult)."
Against these objections should be set the fact that people who start meditating tend to keep at it, often for the rest of their lives – a phenomenon suggesting that its benefits, while slow and cumulative, are palpable. The aforementioned Dr Rowson, who was British chess champion from 2004 to 2006, has been practising TM for 14 years. "I'd say that TM is physiologically very powerful, and spiritually a bit shallow," he says. "There are few things better for giving you a feeling of serenity, energy and balance. But I don't think it gives you any particular insight into your own mind."
It seems that scientific research backs his experience. The bestselling Dr Rosenthal came to public prominence through his work on seasonal affective disorder at the National Institute of Mental Health in Maryland, where he also pioneered the use of light therapy to treat it. His interest in TM was piqued when one of his bipolar patients described how practising TM alongside his regular medication had helped him move from "keeping his head above water" to feeling "really happy 90 per cent of the time".
Dr Rosenthal began to examine the large body of scientific research into the effects of TM on long-term users, and also to collect anecdotal evidence from meditators. His book Transcendence is the result, though as he acknowledges in his introduction, "Some of you may find this preview of the benefits of TM – this seemingly simple technique – exaggerated and hard to believe. I don't blame you." He draws on 340 peer-reviewed research articles to back his argument that TM can not only reduce the incidence of cardiovascular disease, but also assist in treating addiction, post-traumatic stress disorder, ADHD and depression, not to mention helping high-functioning individuals achieve greater "self-actualisation".
Listening to Rosenthal talk, I was impressed by his medical experience and academic credentials. Yet TM's ability to reduce one's risk of heart disease interested me less than its effects on mental wellbeing and creativity. Maslow's famous hierarchy of needs described "self-actualisation" as the thing humans seek when their six basic needs for food, safety, physical shelter, love, sex and a sense of belonging have been met. Like many other evolved and somewhat spoilt beneficiaries of the affluent West, I too wanted to self-actualise, and I hoped TM could help me do it.
Acquiring the skill isn't difficult, but it does require time and money. Fees are charged on a sliding scale according to income – courses start at £190 for children and rise to £590. Initiates attend four sessions, and are given a Sanskrit mantra, which is repeated soundlessly in one's head while meditating. The objective, according to TM's website, is that "the mind effortlessly transcends mental activity and experiences pure consciousness at the source of thought, while the body experiences a unique state of restfulness".
The first thing I noticed was that repeating the "sound vibration" of my mantra took me to a place which was neither wakefulness, sleeping nor dreaming. Over the course of subsequent sessions I've regularly become detached from my physical self and dipped in and out of this "fourth state" of consciousness. Allowing sometimes painful thoughts and feelings to come to the surface has bought tears to my eyes, but I've also reached important decisions.
A month into my practice, I have not so far experienced "bliss", a condition beyond time and space in which one is not "ebulliently happy", as Rosenthal puts it, but "calm and alert"; a state, he explains, in which one realises that "just to be is a blessing". But I'm prepared to believe the effects are gradual and I'm struck by the fact that I no longer resent the necessary investment of time.
The effectiveness of this daily "yoga for the mind", as the meditator and fashion designer Amy Molyneux calls it, is the reason, I think, that thousands of people can ignore the Maharishi's theory in favour of his practice. But depending on your point of view, TM's spiritual aspects remain problematic. When the Maharishi School was granted "free school" status, for example, allowing it to scrap its annual £7,600 fees and receive Government funding, hackles were raised in more determinedly sceptical quarters.
Should we be concerned that a school infused with the TM philosophy is getting Government funding? To find out whether the organisation merited the accusations of "cultishness" levelled at it, I spoke to Suzanne Newcombe, a research officer for Inform, the charity run by the London School of Economics to provide information about new religious movements or "cults". "We've had a certain number of complaints from members of the public about the fee structure," she told me. "And occasionally relatives may be anxious about people who commit their lives to the movement. But we're not overly concerned about adults making decisions for themselves which don't hurt anyone else."
According to David Hughes, TM is a not-for-profit, charitable and educational foundation which, once it has paid its teachers and covered its costs, ploughs its revenue back into outreach programmes in the developing world. It is certainly not shy about proselytising; but if its impact on public health is as great as Dr Rosenthal believes, one could argue it has a moral responsibility to spread its message. As for me, I'm seriously considering introducing my children to a stress- and anxiety-busting daily ritual that seems to do no harm and may well do a great deal of good.

Saturday, 9 July 2011

The great age of Britain's popular press is drawing squalidly to its close

by Ian Jack in The Guardian

Who will mourn the passing of the News of the World? The staff will, especially those not recruited by the Sun on Sunday. A pure-minded lover of Pakistani cricket might, thanking "the fake sheikh" for exposing the national team's easy corruption. This week everyone hates the News of the World, and yet only last Sunday around 2.6 million people liked it enough to buy a copy. They didn't mind what they were reading, so long as they didn't know how some of it came to be written. And they didn't mind that too much, either – if they knew about phone hacking, they overlooked it – until it came to the case of the abducted and then murdered girl, Milly Dowler.

We own what the Victorians knew as our baser selves. When the News of the World first appeared in 1843, Britain was embarking on a long age of public respectability in which salacious accounts of sex and violence were hard to find. The News of the World made this a specialism, mainly by reporting court cases no other paper would touch. The education acts of 1870 and 1880 spread literacy through every social class and hugely expanded the reading public. By 1914, the paper was selling a couple of million copies a week, all of them deliciously published on a day nominally devoted to worship and quiet reflection. In its peak year, 1949, the circulation averaged close to 8.5m and required not a parcels van or two but a whole train to take Scottish copies north from the presses in Manchester.

It was, by then, the world's biggest-selling newspaper – a publishing triumph owned by an English family, the Carrs, that exploited an otherwise unsatisfied appetite for sexual voyeurism and scandal. At 11 o'clock in church: remember the Sabbath day to keep it holy. Behind one's lavatory door at 12: Vicar Denies Weekend in Caravan. "As British as roast beef and Yorkshire pudding," was how its then editor described his paper during the takeover battle of 1969 (and everyone knew that the loser, Robert Maxwell, was a Czech).

Whether hypocrisy is a peculiarly British vice is debatable; other societies may be just as two-faced in different ways. But understanding the difference between how people were supposed to be and how they actually were became a key weapon for the pioneers of British popular newspaper journalism when universal primary education delivered new audiences in the late 19th century. Social reformers and educationalists thought of reading in terms of self-improvement and a more skilled workforce – a moral and economic good. A new breed of newspaper publishers, of which Alfred Harmsworth (later Lord Northcliffe) was by far the most inventive, saw a less worthy side. He spread the message to his staff like a preacher: roughly, to subvert the words of Philip Larkin, readers were forever surprising a hunger in themselves to be more trivial.
"Crime exclusives are noticed by the public more than any other sort of news," Northcliffe told his news editor at the Daily Mail, Tom Clarke, in 1921. "They attract attention, which is the secret of newspaper success. They are the sort of dramatic news the public always affects to criticise but is always in the greatest hurry to read. Watch the sales during a big murder mystery, especially if there is a woman in it. It is a revelation of how much the public is interested in realities, action and mystery. It is only human."

Northcliffe first put his "only human" principle to work as the 22-year-old editor-publisher of a little weekly, Answers to Correspondents, which told its readers how many MPs had glass eyes (three) or cork legs (one), and how tall Gladstone was (5ft 9ins!), and adjudicated debates over whether women lived longer than men and if snakes could kill pigs. Later he would say that his fortune had been founded on useless information, but by then he could afford to make jokes about his youth, having in the meantime launched the Daily Mail (1896) and the Daily Mirror (1903), and bought the Observer (1905) and the Times (1908). No one did more to shape the future of British journalism. Northcliffe divided news into two main divisions – reports of happenings and what he called "talking points", where his reporters would develop the topics people were discussing, or stimulate new ones. "What a great talking point," he told Clarke when he read that Paris had decided skirts should be long. "Every woman in the country will be excited about it. We must start an illustrated discussion on 'THE BATTLE OF THE SKIRTS: LONG v SHORT.' Get different people's views. Cable to New York and Paris, get plenty of sketches by well-known artists … print as many as you can … plenty of legs."

Such enterprising devotion to the frivolous – and to women – had never before been heard in a newspaper office. In this, he prefigured the modern British editor; similarly, his close relationships with politicians made him the model for the modern British proprietor. During the first world war he met a young Australian journalist, Keith Murdoch, and adopted him as a kind of editorial pupil. Promoted to an editorship in Melbourne, Murdoch emulated the maestro's techniques and forged his own political alliances, so much so he got the nickname Lord Southcliffe. His only son, Rupert, learned the trade at his knee.

Northcliffe had an unhappy end. He became paranoid and issued bewildering instructions that his staff, trained to oblige his imperiousness, never knew how to disobey. He appointed a Daily Mail concierge as the censor of advertisements, he saw two moons in the sky at Biarritz, at Boulogne he tried to push a railway porter into the sea. Perrier water became an obsession, and on the train from Dover to London he drank 13 bottles of it. (In the spirit of Answers, I can't resist the information that his brother, St John Harmsworth, bought the French spring that was then in the custody of a Dr Perrier. St John bottled the water in bottles shaped like Indian clubs and gave a few to Sir Thomas Lipton, which the grocery magnate pressed on King Edward VII, who gave Perrier a royal warrant. Bingo.)

He died under the supervision of two nurses in a hut on the roof of a house in Carlton Gardens. Neurosyphilis has always been strongly rumoured, but never proved. It was an organic psychosis of some sort, in a mind that had been unsteadied by power. In his last days, he ordered hundreds of sackings, but he had always been a brisk sacker: "My dear Tom Clarke, Fire [name deleted]. Chief" is a memo reproduced by Clarke in his fascinating memoir. An editor who said she wasn't to blame for her paper's criminal behaviour because she'd been on holiday at the time? Her feet (I like to think) would never have touched the ground.

For the moment Rebekah Brooks stays, but all around her the great age of Britain's popular press is tumbling squalidly to its close.

Sunday, 26 June 2011

Talent. Graft. Bottle?

Musa Okwonga:  The annual Wimbledon conundrum

The Independent
It's nerve; it's grit; it's the key ingredient that makes a true champion. As Andy Murray aims to break his Grand Slam duck, our writer gets to the root of what every winner needs
Sunday, 26 June 2011
Bottle. It's an odd word to describe the spirit that all athletes need when faced with unprecedented pressure, but it somehow seems to have stuck. There are several conflicting and convoluted suggestions as to its origin: the most recurrent is that "bottle" is derived from Cockney rhyming slang, "bottle and glass". If you've got plenty of "bottle and glass", so the slang goes, then that means that you've got plenty of "arse" when you're confronted with a career-defining test.
Bottle isn't like muscle: it's not visible to the naked eye. At first glance, most of the world's leading sportsmen and sportswomen look routinely impressive: fit, focused, intimidatingly intense. It's only when they're stepping towards that penalty spot or standing at that free-throw line that we get to peer beneath the veneer – to glance at the self-doubt that threatens to engulf them. And engulf them it does, time and again. Just look at Jana Novotna in the 1993 Wimbledon singles final, when she had a game point to go up 5-1 in the final set against Steffi Graf. Until that moment, we didn't know that Novotna would fold; maybe she didn't know, either. But a few games later, she was sobbing on the shoulder of the Duchess of Kent as Graf took the title.
We don't have to look beyond our shores to find ample examples of those who've bottled it. In football, there's the familiar litany of losses to Germany; to name but one, the 1990 World Cup, where England's Stuart Pearce hit his spot-kick into the goalkeeper's midriff and Chris Waddle sliced his high over the crossbar. More recently, in golf, and the sight of Rory McIlroy's surrender at Augusta in the 2011 Masters was especially spectacular. Leading by four shots heading into the final round, holding a one-shot advantage as he moved into the back nine, he then dropped six shots in three holes, finishing 10 shots behind the leader Charl Schwartzel and recording an eight-over-par score of 80.
However, McIlroy's reaction to his meltdown said much about his character, and about the nature of bottle. "Well that wasn't the plan!" he tweeted. "But you have to lose before you can win. This day will make me stronger in the end." Once he had experienced terror, and rapidly understood that the only factor holding him back was his own trepidation; he had laid the foundation for his eventual success. It's no coincidence that in his next major tournament, the 2011 US Open, he triumphed by eight shots.
McIlroy's astonishing response to his collapse shows that we can be unnecessarily harsh when we dismiss an athlete as a "bottler", as someone who'll never hold it together when it counts. For his entire cricket career, the England batsman Graeme Hick was accused of being a "flat-track bully", someone who was proficient against domestic teams but who lacked courage at international level. Hick's batting average in all matches, including a highest score of 405 not out, was 52.23, as against a Test average of 31.32. The history books therefore record a verdict of frailty at the highest level. A more striking case still is Mark Ramprakash, regarded as one of the finest technicians ever to have played the game, but whose performances for England fell far short of those for his counties of Surrey and Middlesex. To date, Ramprakash has over 100 first-class centuries, one of only 25 men to achieve that feat: his batting average in first-class matches stands at 54.59, while his Test career ended with an average of 27.32.
The statistics suggest that, in the cases of Hick and Ramprakash, their bottle was irreparably broken. Both can rightly point to the promise that they showed at Test level, having excelled on foreign soil: Hick can refer to his innings of 178 against India's spinners in Bombay, and Ramprakash can hold up his 154 against West Indian quicks in Barbados. But ultimately, the words of Mike Atherton, written in 2008 in The Times about Ramprakash, ring true for both of them. "Sport is neither just nor unjust," he opined; "it simply reflects time and again an absolute truth. Ramprakash was tried and tested many times in international cricket and more often than not he was found wanting."
Sian Beilock, an associate professor of psychology at the University of Chicago, in Choke: The Secret to Performing under Pressure says: "The more people practise under pressure, the less likely they will be to react negatively when the stress is on. This certainly seems to be true for professional golfers like Tiger Woods. To help Woods learn to block out distractions during critical times on the course, his father, Earl Woods, would drop golf bags, roll balls across Tiger's line of sight, and jingle change in his pocket. Getting Woods used to performing under stress helped him learn to focus and excel on the green."
This excellent practice served Woods well on his way to 14 major championships. But, as Beilock notes, there is no amount of rehearsal that can prepare you for pressure of unforeseen magnitude, such as Woods experienced after multiple revelations about his troubled private life.
If we know that bottle is so hard to have, then why are we so hard on those who don't have it? It's not as if we teach bottle in UK schools. You won't find classes in self-confidence in our curriculum or, as pop star Cher Lloyd has more recently dubbed it, "Swagger Jagger". No, we're too busy teaching humility to our athletes. As a nation, we are superb silver medallists. We smile politely on the podium and shake the winner's hand, when we should be snarling and tearing it off. And while bottle is not the same as arrogance, the two are closely related, both relying on a dogged belief in one's own ability, often in the face of reason.
Most British athletes who are regarded as bottlers are nothing of the sort. Instead, they are people who have risen far above their sporting station, who have gone beyond all reasonable expectation of their talent. Take Tim Henman, who went to six Grand Slam semi-finals, and who was at times a firm test for the all-time greatness of Pete Sampras. Take Andy Murray, who has finished as the runner-up in three Grand Slam finals, and who has the misfortune to be playing in the same era as the all-time greatness of Roger Federer and Rafael Nadal. Neither of these men are failures. They're very, very, very good at tennis, and their only crime is to have fallen short of the milestone of sporting immortality.
If you're a world-class athlete, it's best not to care too much what the public thinks. If you're too dominant, the public can't relate to you and find you boring. If you come second too often, it despairs of you. Your victories must be conspicuously hard-won. There must be graft alongside the grace, bottle alongside the brilliance. We want you to sweat every bit as much as you Swagger Jagger.
If you can master all of that, then we'll truly take you to our hearts. And it can't look too pretty. Tiger Woods's most memorable major victory was not winning the 1997 Masters aged only 21, but the 2008 US Open, with only one good leg. Dame Kelly Holmes is loved not so much because she was a double Olympic gold medallist at 800m and 1500m, but because we saw her strive for years, and, in those final races, for every last inch of her success.
When athletes crumple to defeat in such public spheres, they may lose titles, but they win our affection. That's why, when Rory McIlroy stepped off the 18th green at Congressional, he was not just the 2011 US Open Champion. He was something vastly more: he was our champion.
Musa Okwonga is author of 'A Cultured Left Foot' and 'Will You Manage?'

Sunday, 19 June 2011

Testosterone and high finance do not mix: so bring on the women

Gender inequality has been an issue in the City for years, but now the new science of 'neuroeconomics' is proving the point beyond doubt: hormonally-driven young men should not be left alone in charge of our finances…

Tim Adams
Tim Adams
The Observer, Sunday 19 June 2011


Brokers Continue To Trade During Financial Turmoil
Panic hits the trading floor in October 2008. Photograph: Peter Macdiarmid/Getty Images

For the past few weeks I've had two books by my bed, both of which offer a first draft of what history may well judge the most significant event of our times: the 2008 financial crash. Read together, they are about as close as we might come to a closing chapter of The Rise and Fall of the American Empire. As literature, one of them – the final report of the Financial Crisis Inquiry Commission of the US Treasury – doesn't always make for easy reading: there are far too many nameless villains for a start. And, quite pointedly, there is not a heroine in sight. Reading the report I became preoccupied by, among other things – the fairy steps from millions to billions to trillions, say – the overwhelming maleness of the world described. The words "she", "woman" or "her" do not appear once in its 662 pages. It is a book, like most historical tragedies, written about the follies and hubris of men.

The other book, an entirely compulsive companion volume, is Michael Lewis's best-selling The Big Short, which Google Earths you into the crisis. Rather than looking at a global picture, it lets you into the bedrooms and boardrooms of the individual corporate men who catastrophically lost billions of dollars and, on the other side of those bets, the extraordinary ragtag of obsessive individuals who saw what was coming and made eye-watering fortunes. It gives the crash a human face, and once again that face is universally male.

The books are linked by more than subject matter, though. Lewis, a one-time bond trader himself – he left, 20-odd years ago, in incredulity and disgust to write his insider's account, Liar's Poker – gave evidence to the Crisis Inquiry Commission over the course of its 18-month sitting. In the end, however, he refused to sign off the report; and not only did he refuse to sign it, he also refused to put his name to the dissenters' addenda to the report, which three of the committee insisted upon. And not only that, he did not add his name to that of the single individual who insisted on a further addendum stating that he dissented from the dissenters' view. Lewis was not a fan of the report.

The reason for this was simple, he suggested. He felt that the committee, for all its considered judgment, had not understood, from the outset, a single, pivotal word. That word was "unprecedented". Though the inquiry had set out in the belief that the crash was an event different in kind to anything that had gone before, it nevertheless proceeded to judge it in the terms of previous crashes. What it failed to do, in Lewis's eyes, was this: it neglected to look for the things that might have changed in Wall Street or the City, the things that might have made individuals on the trading floors act in ways that were seen to be entirely, unprecedentedly, reckless. When he came to consider these things himself, Lewis felt that perhaps chief among the unprecedented novelties was this one: women.

"Of course," he observed, with tongue firmly in cheek, "the women who flooded into Wall Street firms before the crisis weren't typically permitted to take big financial risks. As a rule they remained in the background, as 'helpmates'. But their presence clearly distorted the judgment of male bond traders – though the mechanics of their influence remains unexplored by the commission. They may have compelled the male risk-takers to 'show off for the ladies', for instance, or perhaps they merely asked annoying questions and undermined the risk-takers' confidence. At any rate, one sure sign of the importance of women in the crisis is the market's subsequent response: to purge women from senior Wall Street roles…"

When I first read those remarks it was not clear how much in earnest Lewis had been when he made them. Subsequently, though, I heard him speak at the London School of Economics, and he took this idea in a slightly different direction. When asked what single thing he would do to reform the markets and prevent such a catastrophe happening again, he said: "I would take steps to have 50% of women in risk positions in banks." Pressed on this, he went on to suggest how science reveals that women in general make smarter decisions regarding investment than men, that when it comes to money, women in couples are demonstrably better at evaluating risk than their partners, and single women much better still.

Though those of us males who have an uncanny sense of money always slipping through our fingers might anecdotally believe this to be true, I was surprised to hear it stated as a fact. It seemed to beg a number of questions. First, if women really are better at making these judgments, why is it always men, still, without exception, who troop out before select committees to explain where it all went wrong, and how they weren't really to blame. And second, would it really be different if women were in charge?

You don't have to look too far into the science to realise that Lewis's claim, in broad terms, stands up. The first definitive study in this area appeared in 2001 in a celebrated paper that broke down the investment decisions made with a brokerage firm by 35,000 households in America. The study, called, inevitably, "Boys will be Boys" found that while men were confident in making multiple changes to investments, their annual returns were, on average, a full percentage point below those of women who invested the family finances, and nearly half as much again inferior to single women.

A more recent study of 2.7 million personal investors found that during the financial crisis of 2008 and 2009, men were much more likely than women to sell any shares they owned at stock market lows. Male investors, as a group, appeared to be overconfident, the author of this study suggested. "There's been a lot of academic research suggesting that men think they know what they're doing, even when they really don't know what they're doing." A fact that will come as a surprise to few of us. Men, it seemed, typically believed they could make sense of every piece of short-term financial news. Women, never embarrassed to ask directions, were on the whole far more likely to acknowledge when they didn't know something. As a consequence, women shifted their positions far less frequently, and made significantly more money as a result.

Naturally, if these findings were widely applicable, then it would be hard not to agree with Lewis's suggestion for reforming the sharpest end of capitalism. Rather than ring-fencing casino investment banks or demanding that high street banks hold vastly greater capital, as we heard at the Mansion House last week, wouldn't a safer model just be to hire more women?

To argue this case, you would probably need more than just behavioural evidence; you might need to understand some of the mechanisms which produced the trillion-dollar bad decision-making that led to what happened in 2008. In recent years, and particularly since the crash, a new science of such decision-making – neuroeconomics – has become fashionable in universities and beyond. It proposes the idea that you will create a better understanding of how people make economic choices if you bring to bear advances in neurobiology and brain chemistry and behavioural psychology alongside traditional economic maths models. Not surprisingly, neuroeconomics has plenty to say about the question of whether decision-making, in high-pressure situations, divides on gender lines.

The problem is that most of the scenarios used to investigate this divide are artificial. It is one thing attaching someone to an MRI scanner and telling him or her that a million pounds rests on their decision in a game; it is another when that person actually stands to lose a million pounds. Only one study, as far as I could discover, has had access to the brain chemistry, the neural biology, of young men actually working on trading floors. But the results it produced were nonetheless startling.

The study was led by a pair of Cambridge researchers. One, Joe Herbert, is a professor of endocrinology, and the other, John Coates, a research fellow in neuroscience and finance. Herbert, a specialist in the effect of hormones on depression, was fascinated to put some of his theories about the role of chemicals on decision making into practice. The curious thing about banks, he told me, "was that they know all about computers and systems and markets but they know next to nothing about the human machine sitting in the chair in front of screens making decisions. Nothing. We aimed to correct that just slightly."

It was Coates, though, who made the experiment possible. Having met Herbert at his lab in Cambridge, I met Coates in a pub in west London. He had a special advantage in gaining access to bond traders' brains, he explained: he used to possess one himself. Sharp-eyed and fit-looking, Coates retains the intensity of a man who used to run a trading desk on Wall Street during the dotcom bubble. He started off at Goldman Sachs and went on to Deutsche Bank. After some years trading, and making a lot of money out of a lot of money, he became increasingly fascinated by the way, during the dotcom years, the traders he worked alongside radically changed behaviour. They became, he says, "euphoric and delusional. They were taking far more risks, and were putting up trades with terrible risk-reward profiles". The dotcom was fun, in a way, he suggests; it was like the roaring 20s. "But I don't think anyone looks back on the housing bubble and laughs."

Coates was a relatively cautious trader himself, but there had been times when he too felt this surge, this euphoria: "When I had been making a lot of money myself, I felt unbelievably powerful," he recalls. "You carry yourself like a strutting rooster, and you can't help it. Michael Lewis talked about 'Big Swinging Dicks', Tom Wolfe talked about 'Masters of the Universe' – they were right. A trader on a winning streak acts exactly that way."

The second thing that Coates noticed was even more revelatory to him. "I noticed that women did not buy into the dotcom bubble at all," he says. "You couldn't find one who did, hardly. And that seemed like a pretty cool fact to me."

With this cool fact in mind, Coates began splitting his time between his trading desk and the Rockefeller University in Manhattan, which is perhaps the world's leading institute for the study of brain chemicals. There he started to become interested in steroids, and in particular something called "the winner effect". This occurs when two males enter a competition and their testosterone levels rise, increasing their muscle mass and the ability of the blood to carry oxygen. It also enhances their appetite for risk. Much of this testosterone stays in the system of the winner of a competition, while the loser's testosterone melts away fast; in evolutionary terms, the loser retires to the woods to lick his wounds. In the next round of competition, though, the winner already has high levels of testosterone, so he starts with an advantage, and this continues to reinforce itself.

"Steroids," Coates explains, "like most chemicals in your body, display what is called an inverted U-shaped response curve." That is to say, when you have low levels of them you lack vitality, and do very poorly at mental and physical tasks. But as the levels rise you get sharper and more focused until you reach an optimum. The key thing is this, however: "If you keep winning, your testosterone level goes past that peak and sliding down the other side. You start doing stupid things. When that happens to animals, they go out in the open too much. They pick too many fights. They neglect parenting duties. And they patrol areas that are too large." In short, they behave like traders on a roll; they get cocky.

Coates became convinced that this winner effect was what he observed in bullish trading markets, and what ended up dramatically distorting them. It also explained why women were mostly immune to the euphoria, because they had only 10% of the testosterone of men. What struck him most, though, was that, for all the literature about financial instability, economics, psychology, game theory, no one had ever clinically looked at a trader who was caught up in a bubble.

Coates wrote a research proposal. He came back to Cambridge where he had done his first degree, and because of his background eventually gained access, with Herbert, to a major City bond-dealing floor in London. They tested the traders for two hormones in particular, testosterone and cortisol (the anxiety induced, depressive "stress hormone"), and mapped their levels over a period of weeks against the success or failure of trades, individual profit and loss. Coates had imagined the experiment to be a preliminary study but the correlations he found – for evidence of irrationality produced by the winner effect and its converse – was "an absolute dream". They not only discovered that a trader's morning testosterone level could be used to predict his day's profitability. They also found that a trader's cortisol rose with both the variance of his trading results and the volatility of the market. The results pointed to a further possibility: as volatility increased, the hormones seemed to shift risk preferences and even affect a trader's ability to engage in rational choice.

Though the sample was limited, and suitable caution was needed in claiming too much, the correlations suggested that over a certain peak, testosterone impaired the risk assessment of traders. "And cortisol," he suggests, "was in some ways even more interesting than testosterone. We thought cortisol would rise when traders lost money," Coates says, making individuals more than usually cautious, "but actually it was going up incredibly when they were faced with just uncertainty. The stress hormones were switching over to emergency states all the time. There was an optimal level but these stress hormones can linger for months. Then you get all sorts of really pathological behaviours. If you are constantly prepared for high tension it affects your brain, and it causes you to recall stressful memories and become exaggeratedly risk-averse and kind of helpless."

Unfortunately this particular study ended in June 2007, before the full effect of the crisis, but its implications account, Coates believes, for some of what he subsequently heard from the trading floor. "If cortisol goes beyond a certain point, then it may become very difficult for traders to assess any risk at all. These guys are not built to handle adversity that well. There is an observable condition called 'learned helplessness', which if you are submitting to great stress over a long period of time makes you give up suddenly. Lab animals develop it: you open the cage and they won't escape. Traders have it too. They just slump in their chairs. In the crisis there were classic arbitrage opportunities as the markets were falling. Free money. But traders would sit there staring at the numbers and not touching it."

Since then, Coates has partly been working on the other strand of his original hypothesis, looking at the brain chemistry of women working in the markets. Because of the small sample sizes he has to work with – there were only three women out of 250 traders on the floor he first tested – the detail of that is far from complete, and he is properly reluctant to draw conclusions. What he will go so far as to say, though, is this. "Central bankers, often brilliant people, spend their life trying to stop a bubble or prevent a crash, and they are spectacularly unsuccessful at it. And I think it is because, at the centre of the market, you have these guys either ripped on testosterone or overwhelmed by cortisol so that they become completely price insensitive." Coates wrote a couple of articles after that research was published, suggesting that, if the winner effect was right, it was possible that bubbles were an entirely young male phenomenon. And if that were the case, then the best way of preventing boom and bust was to have more women and more older men – less in thrall to hormones – in the markets. "We know that opinion diversity is crucial to stable markets. What no one talks about is endocrine diversity, a diversity of hormones. The billion-dollar question is how to achieve it."

To most experienced, male, investment bankers, of course, this sounds like fighting talk. An old friend of mine, who traded his Cambridge English degree for an extremely lucrative life as a bond dealer, offered this, when I presented Coates's evidence to him. "It would be nice to think that having more female traders on the floor would make for less volatility," he said, "but that's wishful thinking. Financial markets are now global, so while we in the west might decide not to chase trends or react instinctively to breaking news because there are mature mothering types in boardrooms and sitting on risk committees, the rest of the world will, and our banks would lose out." And that's not all. "Many of the women I know who have managed money or have put capital at risk for banks have tended to be even more aggressive with risk than their male counterparts, as if perhaps to compensate for their supposed diffidence. Fighting their way through a male-dominated environment to a position in which they can invest/punt/ risk-manage, many women develop an ultra-masculine persona so as to be thought of as ballsy…"

Just a cursory glance through some of the recent spate of books and blogs written by young women who have worked in the City and lived to tell the tale would certainly seem to support this observation. Melanie Berliet, who worked as one of the only female traders in Wall Street, set the tone in her confessional blog: "If anything," she observed, "my token status gave me an extra thrill. I enjoyed being called a 'fucking dullard' or being instructed, patronisingly, to 'remove head from ass', because my reaction – to grin rather than cry – impressed the guys. I loved their attention and the daily opportunities to prove that I fitted in. What separated me from my colleagues was physical: my 5ft 9in, 120lb frame, my long, blondish hair – and my vagina. I had two options with my boss: trade sexual banter or resist. Typically, I chose the former. Like most traders, my base salary wasn't terribly high—$75,000 at the start of my third year. The bonus was all, and getting the right number rested on one thing, as I saw it: my willingness to promote my boss's fantasy of fucking me…"

John Coates doesn't believe the caricature, or at least he believes that in the upper reaches of banks, things have moved on. "A lot of my former colleagues are running divisions, or whole banks," he says. "I don't buy the sexist macho argument. The big investment banks desperately want women traders. But when they interview women who are qualified, the women don't want to do it…"

Neuroeconomics also starts to provide the answers to some of the reasons for that. Muriel Niederle is a professor at Stanford University, looking at gender differences in risk decisions. Over a period of years Niederle has developed clear evidence for the theory that though in non-competitive situations women demonstrate an advantage over men in making investment decisions, they either shy away completely from making those decisions in intensely competitive environments, or they respond less well than men to competition with very short-term high intensity and results-driven focus. This pattern is set, Niederle proves, from a very young age (and no doubt has a good deal to do with the differential presence of troublesome testosterone). Joe Herbert told me at his lab in Cambridge: "What is clear is that there are neurological differences between the sexes. Women, in very general terms, are less competitive, and less concerned with the status of being successful. If you want to make women more present, you have to remember two things: the world they are coming into is a man-made world. The financial world. So, either they become surrogate men… or you change the world."

Ah, changing the world. In the wake of 2008, there was a good deal of talk about that heady idea. Much of this talk concerned the creation of more gender balance in the city. The Economist coined the phrase "Womenomics" and argued that excluding nearly 50% of talent from crucial positions in business and finance was not only discriminatory but caused serious harm to stability and growth. Iceland's banks brought in women to clear up the mess that men had left. A good deal was made of the fact that the extraordinary success of microfinance in the developing world was because 97% of the loans were granted to women (men were – biologically? culturally? – not to be trusted). Science, neuroeconomics, was harnessed to develop some of those themes. And then, well, nothing. The commissions and the select committees decided that a return to something like the status quo, with all its implicit risks and inequalities, was the only option.

Womenomics still persists in a few places, however. The 30% Club was an initiative set up last November by executive women, and some senior men in FTSE 100 companies and accountancy and legal practices, to increase the number of women in decision-making and boardroom positions to that figure. It goes a little further than Lord Davies's recent report on the subject. But 30% is not an arbitrary number; it is thought – by neuroeconomists again, and through observation – to be the minimum proportion of women at the top of an organisation required to begin to change the culture; below that number, women tend to behave "like surrogate men"; above it, the subtle differences produced by gender might begin to influence the way decisions are made. In Britain there is still a good way to go: only 5.5% of executive directors in FTSE 100 companies are women (yet evidence shows that companies with women leaders have a 35% higher return on equity, and companies with more than three women on their corporate board have an 80% higher return on equity). On city trading floors, the percentage remains, for some of the reasons outlined above, at around 3% or 4%. Testosterone rules.

The country that has attempted most radically to change this balance is Norway, where a Conservative minister imposed a quota of 40% female directors in every boardroom. Most of the data suggests the initiative has been a great success, both culturally and commercially (though some, male, commentators argue that the turnaround is better explained by the spike in oil prices).

It would be hard to find many people in the city, even among women, who would favour quotas, though that argument can be made. John Coates, wearing his dealmaker's hat, suggests a practical solution. "The question is not whether men are risk takers and women are risk-averse. It is more what kind of risk do they want to take? My hunch is that women don't like high-frequency trading, so what you have to do is change the accounting period over which they are judged."

He then gives me a potted description of how things remain: "Say you have two traders. One trader makes $20m a year for five years, of which she might typically pocket a couple of million a year herself. At the end of five years she has made the bank the best part of $90m. Another trader makes $100m a year for four years. They don't want that guy to go off to a hedge fund so they let him take home $20m a year. But then in the fifth year – because of the winner effect – he loses $500m. That is essentially what happened in the financial crash. The bank has lost $100m and the trader has gained $80m. If you were judging these things over a five-year period, then you can see which person you would hire."

But, of course, that would require a very different idea of markets, and of money, to the one that is currently desperately being defended and remade. It would certainly require a greater degree of "endocrinal diversity". Still, the next time you hear someone suggest that things are getting back to "normal" in the city, and that we should at all costs start believing in exponential growth again, at least you can look him in the eye and state that you think his hormones might be playing up.
Neuroeconomics: Six things that the science of decision-making reveals

■ If groups of young men are shown pornographic pictures of women and then asked to choose between safe and risky investments, compared with men shown non-pornographic pictures they choose far riskier portfolios.

■ Our brains are designed to seek out novelty, but too much information can overwhelm them; we are generally better at assessing risk when listening to Bach than with the chatter of TV news.

■ Men's brains tend to shut down after they have proposed a deal, waiting for the response. Scans show that women brains continue to be active, analysing whether they have done the right thing.

■ Humans are the only animals that can delay gratification, a function of the prefrontal cortex. However, the prefrontal cortex only matures after the age of 30, and later in men than women. Before that, we are more likely to seek immediate gratification.

■ Our brains reward social interaction with the release of a chemical called oxytocin. It makes us feel good when we follow the herd. Stock market bubbles are one likely result of this.

■ Our brains are wired for human oxytocin-mediated empathy (or HOME). We are biologically stimulated to love (or hate) what is most familiar to us. We are built to form attachments, to value what we own more than what we do not own. This fact skews the rationality of all our investment decisions

Friday, 10 June 2011

Is Monogamy Obsolete? New Books Challenge Our Ideas of Fidelity

by Jessica Bennett
June 9, 2011 | 12:59am

Anthony Weiner may insist his marriage isn't over, but we've seen this situation play out before. Wives leave husbands, the public condemns the cheating—and, inevitably, six months later, we learn about another scandal. Jessica Bennett on why we need to rethink our notions of fidelity.

As the urban legend goes, the woman is so desperate for a proposal that she cuts out magazine ads of diamond rings and wears them on her finger. In another tale, a girl marks up her calendar with “DID NOT PROPOSE” for each day her boyfriend puts off the looming question. If you judge by the number of Bridezilla shows on television—as well as the thousands of women who’ve made Lori Gottlieb’s Marry Him! a bestseller—it’s easy to assume that Americans are just dying to say "I Do."

The reality, of course, is that "I Do" is often followed by "I cheated." And it requires little more than the flip of the remote to find out all the gory details. Call girls. Prostitution. Sexting. A love child. Inevitably, we see wives leave husbands, and public condemnation—and watch it happen all over again six months later. The stories have become so common we could argue doing away with marriage altogether—and many have. "Is it obsolete?" wondered The Atlantic. "It's unnecessary," proclaimed Newsweek. Now new Census data reveal that, for the first time, married couples are no longer the majority. As one sociologist told me recently, speaking at a conference on polyamory: "The system simply isn't working."

But Pamela Haag, the author of Marriage Confidential, isn't so quick to call the whole thing off. Marriage is changing, she contends. But rather than giving up on it, why not simply redefine it in a way that works for each of us? Haag cites research showing that 65 percent of women—and a whopping 80 percent of men—say they’d cheat if they knew they wouldn’t get caught. She spends time with couples whose relationships she deems “Oreo marriages”—traditional on the outside, but secretly transgressive on the inside. She describes “parenting marriages,” centered around the kids; the “life partner," who is perhaps more like a best friend than a romantic partner. And, most interestingly, she talks to couples who are working infidelity into their unions, instead of struggling to keep it out. Marriage, she says, isn't dying—it's just changing. "It’s just getting revised for this century," she says.

Many of these couples are what Haag calls the “new monogamists.” She interviews women who hack into their husbands’ emails, those who stray emotionally with online partners they may never meet, as well as those who are OK with it all, employing codes like “the 50-mile rule” (affairs allowed beyond 50 miles of the home) or marriage “sabbaticals” for those who really want a break. Like Weiner, many learn of their partners' indiscretions online. Others employ “don’t ask don’t tell” rules. Still others find out, and simply don't care. “The big romantic standard has always been one strike and you’re out,” says Haag. “But I really think that’s opening up."

Photos: A History of Multi-Partner Relationships

Article - More Ways Than Two GAL LAUNCH

It all sounds terribly transgressive—or unromantic. Except that these families aren’t freaks or outcasts, they’re starting to become the norm. (See: Is Polyamory America’s Next Sexual Revolution?) Haag notes that as many as 4 million married Americans consider themselves swingers—and the number of swing clubs in this country has doubled over the past 10 years. Over the past three years, books like Open by journalist Jenny Block, Opening Up by sex columnist Tristan Taormino, and support from the likes of celebs like Tilda Swinton and Warren Buffett have put open marriage on the map. (When asked, in 2009, how he made his open marriage work, Buffett replied cooly, “you have to be secure.”)

“Humans aren’t monogamous, we need to get over that,” says Ken Haslam, a retired anesthesiologist who curates a library at the Kinsey Institute. “We fool around. We do! And if you don’t fool around, you want to fool around.”

There are now online forums for acting polyamorists, a magazine called Loving More that has 15,000 subscribers, perhaps and somewhat surprisingly, the results of a 14,000-person Oprah.com survey—in which 21 percent of people said they have an open marriage. All of that got Haag thinking: Should we stop calling infidelity a problem, and think of it as the future? "Marital nonmonogamy may be to the 21st century what premarital sex was to the 20th," she writes—"a behavior that shifts gradually from proscribed and limited, to tolerated and increasingly common."

She wouldn’t be the first to suggest it: Researchers have long wondered whether monogamy is outdated. (Helen Fisher, who studies the nature of love, believes humans aren’t meant to be together forever—but in short-term, monogamous relationships of three or four years.) Even as far back as the 1950s, Kinsey was noting that 26 percent of married women admitted to having an affair by age 40, and an additional 20 percent had engaged in petting without intercourse, despite the assumption being that it’s men who most often cheat. More surprisingly, 71 percent of the women in this group reported no difficulties with their marriage—even though half said their husbands either knew or suspected there was something going on. "Humans aren't monogamous, we need to get over that," says Ken Haslam, a retired anesthesiologist who curates a library at the Kinsey Institute. "We fool around. We do! And if you don't fool around, you want to fool around."

And yet monogamy is still the deeply ingrained—or delusional—rule to living happily ever after, and our views toward infidelity are comically naïve. "We cheat—and we also roundly disapprove of cheating," Haag writes—to the extent that we find the action more reprehensible than human cloning (really). It's the ultimate hypocrisy—lodged into every corner of our social existence, leading to the downfall of politicians, executives, religious clerics, athletes… the list goes on. It depends on what survey you examine, but more than half of Americans cheat, and yet 70 to 85 percent of adults think cheating is wrong. "We are fooling ourselves if we think people are as against cheating as they say they are,” says Jenny Block. “Jude Law cheated on Sienna Miller, for God's sake. JFK cheated on Jackie. Have we learned nothing from these scandals?”

Surely everyone in a relationship wrestles at some point with an eternal question: Can one person really satisfy every need? What we’ve learned, it turns out, is that the answer may be no. But if you believe Haag, that doesn’t mean the end of marriage—it simply means a revision of our norms. “Giving ourselves the license and permission to evolve marriage is perhaps the unique challenge of our time,” she writes. In other words: Weiner may indeed be an ass. But, as Haag puts it, perhaps we can have our cake and eat it, too. Let's just be honest about our marital motives.

Monday, 20 September 2010

The selfish search for the self

 
September 20, 2010

Yasmin Alibhai-Brown: The selfish search for the self

For these middle-class wives, theirs is an existential crisis borne out of over-high expectations and, frankly, emotional greed, consumerism of the heart

OK, let's get the ugly feelings over with. I am madly envious of the flush Elizabeth Gilbert, an unquestionably brilliant writer, whose autobiographical Eat, Pray, Love sold millions and is now a film with the delectable Julia Roberts. Oh, and endorsements gather around her as if she is the belle of a Hello! magazine party: there's Sophie Dahl and Elle Macpherson and Meg Ryan waxing lyrical. And the formidable Hillary Clinton and Oprah. Serious reviewers, too, have fallen for her charm and modern-day odyssey.
"If only," you think, if you have penned a modest memoir yourself - abject, I know - then it all boils over, staining the pages of the bestseller you are forcing yourself to read, really only to find stuff to mock and of course imitate. I am not alone in this world of seething writerly resentment. So discount, say, 30 per cent of what follows, put it down to the above. But the rest still holds.
But first the plot, which you probably know anyway, so loud and extensive has been the publicity. When in her mid-thirties, Gilbert was an East Coast writer and journalist, winner of many awards, starring in her own reality show of unending opportunities with her husband with whom she had been for eight years. One night in her bathroom she experienced a dramatic epiphany, only instead of seeing the light, she saw gloom and darkness ahead.
She didn't want to be married any more; wasn't cut out to be a mom; couldn't carry on with the role she had inhabited. It was, she says, a breakdown. So she went off to Italy to learn how to eat, to India for spiritual awakening and finally to Bali, where she found peace, equilibrium and a fab new husband and they live happily ever after.
The story is moving and believable. Up to a point. It certainly has captured the hearts of middle-class wives who find at a certain age that the house and hearth and husband don't satisfy all their longings. Theirs is a domestic existential crisis borne out of over-high expectations and, frankly, emotional greed, consumerism of the heart.
Gilbert joins the long line of American women who feel they must (temporarily) leave the richest and most self-regarding nation on earth in order to find their bodies and the meaning of life. It started back in the Sixties when stars went off to be hugged and consoled by dodgy men in saffron robes. Later, devotees of foreign enlightenment included Goldie Hawn and drug-addled pop singers. Some of the best songs in Joni Mitchell's album Blue tell that story of home and away. British celebs have gone for this therapy, too - ever since the Beatles got themselves their own guru. Some good comes of these earnestly undertaken journeys.
However, something different and deeply annoying is happening in Gilbert's case. The end of her marriage obviously causes her some pain, but, if it meant anything, she just couldn't have moved on so slickly. "I was the administrator of my own rescue," she says, an American true believer in can-do and must-have.
For the rest of us, when things fall apart, the dissolution of selfhood is so debilitating, you can't feed your children for days. But Gilbert got a book contract before setting off, planning a successful reincarnation, without risks. That is what the privileged do. And lordy lord, what a lot of tadpoles have spawned from this big, vain frog-turned-princess. Tour companies are offering great deals so you too can eat in Italy, pray in India and cool off in Bali. Breathless females write about their inner makeovers. One, for example, says: "I wasn't the only one ... there were students from all over the world, including Germany, Singapore and Canada, all of whom had read the book, which during our feverish conversations about it, soon took on something of a Bible-like status." A rich and stupid woman I know in India is about to set off on one as well, copying the worst of Western indulgences because now she can.
Gilbert's book is really about the winners who take it all in this monstrously unfair age of globalisation, just another form of exploitation, whereby Westerners appropriate ancestral knowledge and assets of nations, selling them back, keeping back all gain and kudos, all done shamelessly.
From these trips of profitable self-discovery, it is but a small step to the exciting new business opportunities on the financial pages of newspapers, which announce that water shortages the world over will bring vast fortunes for forward-thinking investors. Usually a picture of a child at a dry well accompanies these exciting tips.

There are individual Westerners - including Americans - who are neither so crass nor covetous. Like Katherine Russell Rich, also a journalist, who lost her job, had two bouts of cancer and took off to India to immerse herself in Hindi: "I no longer had the language to describe my life, so I decided to borrow someone else's." Her book, Dreaming in Hindi, is a story of a deep struggle with her own identity, the person she became as she acquired, slowly and painfully, another world language and worldview in a small town in Rajasthan. It is also a story of the kindness of strangers who wanted nothing in return and those who weren't at all kind or understanding.
It is a multi-layered book which examines the nature of language and addresses appalling political conflicts such as the massacre of Muslims in Gujarat and the sexism of Asian societies. She is too courteous to expose the worst behaviour of some of her host families but you know, through her exact and carefully chosen words. Unlike Gilbert, Rich doesn't find the perfect jeans, or the perfect man as she goes back home. Her book will not be made into a Hollywood movie because there is no simple beginning, middle or blissful end. Hers is an exposition on the 21st century and how lost we all are.
With humility and an open mind, Westerners can genuinely connect even with those with whom they have nothing in common and experience uncertainty. There is hope here far bigger than that in Gilbert's romance. But, sadly, it is the latter that sells - and how.
y.alibhai-brown@independent.co.uk [y.alibhai-brown@independent.co.uk]
For further reading : 'Dreaming in Hindi: Life in Translation', Katherine Russell Rich (pbk 2010)




Monday, 29 March 2010

Higher callings, base desires


 

Yasmin Alibhai-Brown: 

The custodians of impossible morality turn into monstrous predators

The idea for this column comes today from a young man called Taher. He emails me often, asking for advice, commenting on what I have written and sometimes just to kick around thoughts. He is an American whose father hails from Pakistan and whose mum is Afghani, "one of those beautiful, green-eyed mountain people", he says. They divorced soon after moving to Ohio. His father told Taher it was his mother's fault, because too many people stared at her irresistible face, a face that aroused evil desires.
Taher, who is 24, wants to be a writer and is starting that long journey. His first novel is going to be about just such a woman, born too lovely and seen as witchy by conservative Afghani émigrés living in small-town America. And her son, abused by the local imam. It happened to Taher when he was 10.
 
Taher and I have been discussing the child sexual abuse within the Catholic church worldwide and complicit priests and popes. What paedophile priests have done to children - especially young boys, most of all vulnerable young boys - is horrifying. Far worse though is the cover-up, which appears to have been organised at the Vatican, at the HQ. The top brass ensured their reputation was kept clean. Suffocating silence was thrown over the dirty quilt.
 
The Catholic hierarchy seeks to monitor and completely control the sexual behaviour of their flocks - banning condoms, abortion, pleasure, damning those who refuse to obey. Millions of believers ignore the injunctions, but millions do not. That power is then abused, as we have seen. More is sure to tumble out in the weeks to come.
 
But Taher is interested in bigger questions: "Do you not think there are some similarities between 'true' Catholics and 'true' Muslims? Both have leaders who are obsessed with how dangerous sex is and both have really sick attitudes. If they could go easy and just accept sex is part of human life it would be better for them and the rest of us."
 
A number of Muslim bloggers have started up similar debates since the recent Catholic scandals broke. One asks: "Could it be that Muslims are more sexually repressed than members of other faiths? I guess it is a close call between us and Catholics." Several young Muslim women and men have also contacted me alleging sexual abuse by imams and mullahs.
 
These two world faiths have more rules, regulations, thought and behaviour police when it comes to carnal relations than any other. Catholicism casts human sensuality as Satanic, injects an overdose of guilt to kill pleasure and within its clergy imposes celibacy, a restriction that is clearly impossible for many men of that God. The custodians of impossible morality so turn into monstrous predators.
 
Strict Sunni and Shia Muslims also fear sexuality and try to contain it with ever increasing fervour. Young women must cover up completely; girls too are temptresses and so are made to wear scarves, cloaks and gloves. Young men must wait until marriage with a good Muslim woman before they can have sex. All else is haram - wicked, a sin. So consumed are some Muslims with this mission to tame the sexual drive that they live in a distorted universe, a swamp of imagined wickedness and some, like the Catholic priests, end up doing terrible things.
 
I have interviewed too many such Muslim men who find modern relationships between the sexes only corrupt and filthy. Abdullah, a prisoner who is doing time for raping his niece, tells me that veils cannot hide a woman's breasts and buttocks. He can see right through them which is why, in his view, women should not be in the public space, ever. He can't pray, he says, because provocative females have rotted his brain and heart.
 
The Catholic priests who raped children from their congregations would understand Abdullah's behaviour and excuses perfectly. Those who see sex as gross and immoral, perhaps more easily use sex as an instrument of violation. Other, less dramatic effects of sexual paranoia are just as worrying. Since the spread of Saudi religious fundamentalism, devout Muslims have been brainwashed into thinking Islam is mainly concerned about the avoidance of lust and the struggle to find high decorum. Their faith has got distorted and become fearful.
 
From west to east, millions have sex on their minds day and night and they cannot find the tranquillity for prayer and connection with God and spirituality. Theirs is one long torturous battle against the natural self. So too, I imagine, for the vast numbers of Catholic priests whose celibacy was a sham. Did they punish their victims for their own failures to connect with the divine?
Child abusers are found among people of all religions and none. Religious and cultural communities and ordinary neighbourhoods collectively hide abuse and abusers because that is preferable to the stench of a scandal. When the Sikh British playwright Gurpreet Kaur Bhatti wrote a play about sexual violence in a temple, Sikh protesters stopped the performances. They didn't want to be reminded of what goes on in holy places. In my recent memoir, The Settler's Cookbook, I described how a widower in the 1960s touched up women when they bent over to find their shoes after prayers. They said the "dirty cockroach" had deflowered his own daughters. Nobody did anything. Instead, when he died they cleaned up his story and prayed for his soul. No bridegrooms were found for the "used" girls. In mosques and Islamic organisations, this still goes on and is veiled in utmost secrecy.
 
The abuse of young people in any religious setting is an intolerable betrayal of trust and divinity. But some religions seem more susceptible than others. Substantial numbers of Catholics and Wahabi Muslims are excessively fervent, seriously sanctimonious and phobic about the human body. Is it possible this lethal combination encourages illicit, forced sex with children? Should we be looking to save these souls before they wreck more bodies? I am only posing questions not casting aspersions. Not allowed. Blasphemy, they will cry. These enquiries will be buried under a pile of righteous outrage. Until the next time and the next.


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Thursday, 4 March 2010

A lover's guide to older women

  lover's guide to older women

In 1965 he published an explicit book about his sexual experiences across the age divide. As the erotic classic is reprinted, Stephen Vizinczey tells John Walsh why he still believes that every man needs a Mrs Robinson

Stephen Vizinczey believes that every man needs a Mrs Robinson

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Stephen Vizinczey believes that every man needs a Mrs Robinson