Jonathan Kieperman (Lomez)
speaker
140 appearances
2 recordings
2 series
first heard Feb 2025
last heard May 2025
Jonathan Kieperman (Lomez)’s voice in public audio — every appearance, attributed to the second.
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Sort of maybe more vague terms, but it's essentially an explanation and exploration of what I perceive as a kind of over feminization of society. And I don't mean that that is it's explicitly women who are taking over society because often the long house is managed by men. And in some cases, it's better managed by men or more sort of severely and strictly managed by men.
social management that is distinct from a kind of male or masculine coded social management and group dynamics. Maybe a phrase is like a regime of maternal surveillance is a phrase I've used before that preferences, for example, inclusion,
Conflict avoidance, consensus, safety, and these kinds of priorities supersede things like truth finding and competition and the kinds of violent often, and I don't mean necessarily physically violent, but it can be that, but a kind of combativeness that That better characterizes a kind of masculine way of thinking about ideas.
And again, you know why this gets back to certain other things we've talked about is the longhouse is essentially flattening. It's horizontal, whereas masculine way of doing things in this model is hierarchical. It's vertical. And what a more combative style of discourse, for example, does is help establish those hierarchies and where the value of ideas are relative to one another.
The longhouse doesn't allow for that because it's more interested in making sure everybody's feelings are maintained and nobody's offended.
Yeah. So this this comes from Bronze Age pervert, Bronze Age mindset, which is one of the great texts of the 21st century. And I encourage all the New York Times listeners to read it. It's very important if you actually want to understand this stuff.
So he talks about the longhouse and he's got his own take on it. I borrowed the term and actually why I think the term is so valuable is because it is a kind of empty signifier. I don't mean to tie it to this sort of historical context. It's an evocative image. It's this big, long, okay, literal house that we're all stuck inside of. And you're constrained in how you can behave, how you can act.
And I think it's hostile towards men in particular having a kind of freedom of assembly with one another.
Well, and that can probably be the most sort of salient example of this, precisely because it's where you would at least expect this kind of long housed cultural framing to take root is the military. And actually, Pete Hegg says has talked about this explicitly, is this integration of women into the military? We don't need to get into the politics of that.
Suffice to say, though, that these traditionally male spaces, you know, sort of our martial culture has been now open to women. And this introduces new norms. It just has to in order for it to work. And this is going to necessarily sort of change and I would argue degrade the culture of masculinity that preceded it.
Yeah, I mean, it's a perfectly reasonable question to ask. And I do think over the last however many decades, there have been a number of changes in the workplace. that can be attributed to women, very talented women taking on leadership roles and succeeding in those roles and therefore introducing more women into the workplace based on that success.
I think it's perfectly fine for me to concede to that. The point I'm making is that by introducing this new distribution of personnel into public life, it has an effect on how these institutions are run and the norms that these institutions run on. And then it becomes an empirical question. Have they changed for the better or have they changed for the worse?
And I think most people look around at the various institutions, whether it's media, whether it's academia, whether it's the corporate boardrooms that have found themselves in all sorts of spasms over DEI stuff over the last decade. Are they more efficient or are they less efficient? Are they working properly?
My argument would be that very self-evidently, the institutions in which all of these changes have occurred are now performing worse than they used to. That is at least in part attributable to this change in norms. And this change in norms, in turn, is attributable to this change in personnel. All right.
Yeah, I mean, my belief is that there's actual tremendous amount of synchronicity between these two sort of modes of operating in the world. And it's not just my belief. You know, my favorite author and actually passage press comes from the book Forest Passage by Ernst Junger. There's a great book of letters between Junger and Martin Heidegger.
And Junger's view actually is that none of this, this kind of vitalism, none of this is sustainable without religion and actually Christianity specifically.
And that our idea of poetics and sort of the inscrutable forces of the universe against which our individual will is being tested at all times and which a kind of vitalist view of the world is insisting we're constantly pushing against all has to be sort of live inside of this framework of Christianity. So I don't think these things are incompatible.
Yeah. I mean, your concern is that it's merely being sort of like cynically operationalized.
Okay. You know, I have a somewhat idiosyncratic view of Donald Trump as a kind of – A man out of time. And so I wrote this article or essay called Aeneas in Washington. And the idea was that Donald Trump has revived or assumed really this kind of mythic stature. He's a mythic hero. Specifically, I have this concept. It's not my concept, but I've applied it to Trump of retro causality.
Trump has this strange ability, in my view, to sort of reconstitute the past. How we understand Trump and his life before he entered politics is not a sort of strict linear thing that is unchanging in time, actually. Over the last five years in particular.
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