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    Arts

    Subtext: Conversations about Classic Books and Films

    Subtext is a book club podcast for readers interested in what the greatest works of the human imagination say about life’s big questions. Each episode, philosopher Wes Alwan and poet Erin O’Luanaigh conduct a close reading of a text or film and co-write an audio essay about it in real time. It’s literary analysis, but in the best sense: we try not overly stuffy and pedantic, but rather focus on unearthing what’s most compelling about great books and movies, and how it is they can touch our lives in such a significant way.

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    Latest Episodes:
    A Map-Like Imagination in the Poetry of Elizabeth Bishop (“The Moose,” Part 2) Aug 24, 2026
    Show notes

    A poem about a map opens North and South, the first collection of the great twentieth century poet Elizabeth Bishop, and since, maps have been associated with her poetic vision—at once telescoping and binocular—and with the polarities and preoccupations of her work. The map’s privileged, sweeping, bird’s eye view of the earth is also hand-held, man-made, intimate. Depending on its level of minuteness or obsession, it can contain the tiniest details as well as, let’s say, the whole enchilada. And though it purports to be scientific and objective, it is representational and therefore subjective, particular, imaginative, and personal. For several episodes, Wes & Erin will be reading a selection of some of Bishop’s most anthologized poems, starting with “The Moose” as expressions of, among other things, her map-like imagination. Upcoming Episodes: Nolan’s adaptation of “The Odyssey”; more Elizabeth Bishop poetry: “First Death in Nova Scotia,” “One Art.” Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Erin: Welcome to part two of our discussion of the poems of Elizabeth Bishop. We are currently about. Oh, I'm okay. I'm proud of us. We're just about halfway through the Moose. That's not bad compared to our usual record. We're not halfway through stanza one. We're going. You know, it's about a bus trip. It's encouraging us to pick up the pace a little bit and get to our next stop. So we were just going to pick up with the woman in stanza 13 climbing into the bus. 0:41 Wes: Before you say that, I just want to make one little observation. 0:44 Erin: Oh, sure. 0:45 Wes: Just that we get right as soon as the light goes out, it's then that we get the barking of a dog and the smell of salt. First it's the smell of salt hay and then it's the barking of a dog. So smell is introduced. And is that the first time sound is really introduced in any. You know, we get the bus starting and all that, but I think that's right. It's very visual up to that point, I think. And then as soon as we lose the light, we get these new sensory modalities. The collie just supervised this dog, gives us a nice bark, and presumably we can't even see him. We just hear him. So I just love that. I just. I love the transition into darkness. It's so. 1:26 Erin: Yeah. 1:26 Wes: I don't know how else to say it. 1:28 Erin: Yeah. 1:28 Wes: And it's then that we. This really is the midpoint of the poem because now we're going to make this transition into the world of the bus, I guess. As the woman climbs in, we have 1:41 Erin: the ship's port lantern, as you said, being an indication that it's now nearly or fully dark outside. 1:47 Wes: She says red light swims through the dark. 1:50 Erin: Yeah. I'm assuming that at this point a bus would have some form of illumination, at least for when it's stopped and the doors open for people getting on and off the bus. Right. It would. It would light up on the inside interior. Yeah. 2:03 Wes: Yeah. 2:03 Erin: Or at least maybe it would stop, certainly if it were stopping at a station or a little, you know, whatever those things are called. Those little. Yeah, there's a word for it. 2:14 Wes: We need something to see the freckles by. 2:16 Erin: Right. We need something. Exactly. But wherever they would be stopping would have some form of street light illumination or something of that order. Anyway. 2:26 Wes: But it's interesting you say this, because I didn't picture a bus station at any point in this. And I just imagine people along the side of the road. 2:34 Erin: Right. But if it were a course, it 2:38 Wes: couldn't be that way. 2:39 Erin: Well, I don't think it's a station. I think it would be a stop with a. You know, like a lean to. You know, what are those things that just. 2:44 Wes: Yeah, sure. 2:45 Erin: That just protect you from the elements. 2:47 Wes: Yeah. Bust down. 2:48 Erin: Right. 2:48 Wes: Yeah. 2:49 Erin: And that would probably have at least a street light. But anyway, then we get the moonlight. Maybe my favorite. Oh, it's so hard to say, but maybe my favorite image in the poem is the hairy, scratchy, splintery moonlight and mist caught in them like lambswool on bushes in a pasture. Just. There's nothing. There's no image greater than that. That's unbelievable. 3:13 Wes: There's kind of a more wildness to this. Right. The image now, the hairiness and scratchiness and splinteriness. It's a bit less Domesticated, I guess, than the previous part of the poem. 3:27 Erin: That's a really good point. I hadn't thought of that. Even a suggestion of danger, like the lamb running. 3:34 Wes: I just thought, this is where the hobbits are entering Fangorn Forest. 3:39 Erin: Yes. Yeah, yeah, the New Brunswick. 3:41 Wes: But you go a little bit more. It's a little wilder and more primal. I think once you. Even if you're on a bus, once you get into the woods, there's something different about it. 3:52 Erin: That's right. 3:53 Wes: But yeah, you're right. The idea that the moonlight could get caught in that. That's a great image. 3:59 Erin: Something giving chase to the lamb would cause it potentially to get a little ensnared in the chase. 4:06 Wes: It's as if Lambswool has, you know, a lamb is brushed up on the bramble or whatever and left its wool so that. So the moonlight, instead of making this cosmic journey and landing on articulating the environment, has been subordinated to the environment. Right. It's become. It's been captured by these hairy woods. It's caught on it and, you know, a piece of it has come off from being caught on something that's scratchy and splintery. So that. That. Yeah, this is the great reversal. And that's the place where you can really get some good sleeping. Yes, right. 4:44 Erin: Yes. And where dreamy things can happen. 4:47 Wes: Divagation. Yeah, wanderings. 4:51 Erin: I looked that up. Wandering, straying or digressing from a main course, path or topic. So like a digression as long as 4:59 Wes: the bus stays on track. 5:00 Erin: Yeah, that's right. 5:01 Wes: You do whatever you want with your mind. 5:02 Erin: That's right. And the night. I just looked on Google Maps while I was writing my little notes in the margins. And if you were to take a bus today from Great Village to Boston, it would take like 10 hours. So it definitely is a, yikes, full course of the night on this night bus. So I love what happens in stanza 16, which begins in the creakings and noises, an old conversation not concerning us, but recognizable somewhere back in the bus. So I really love that it's grandparents voices, she says, uninterrupted talking. This is where the I becomes an us. And this is a characteristic of a bishop. I think she's rather reluctant to use an I, capital I in a poem. She's more likely to use a we or an us. And here it's as if they're all part of the same family now in the bus and the adults. It's almost like everybody on the bus who isn't a grandparent is a child and the adults in the back are talking and we are all, oh, that doesn't concern us. Just go to sleep. It's none of your business. Just stop eavesdropping on us. Right, so there's some community that's been formed already by the people who are not the grandparents talking. Do you get that impression? 6:20 Wes: Yeah, it's a bit confusing. So, yeah, let's try to figure it out. Because it. So it begins. A dreamy divagation begins in the night. She doesn't say, I started dreaming or they started dreaming or we started dreaming. Although it seems almost like it's collective. Right. So that the bus is dreaming or everyone on the bus is dreaming together, which kind of lines up with the not concerning us later on, the gentle auditory slow hallucination. So that's a very interesting idea. Right. The dream is usually associated with subjectivity. Right. The cogito and Descartes. Right. The dream tells us that we might have trouble distinguishing reality from what's in our own minds. And we in our own minds are very potentially cut off from reality. But it's a. It's an alienated individual position here. The dream is. Seems to be collective. And perhaps it's collective because it's partly real. Right. Is that the conversation? I thought, okay, there's a conversation going on in the back of the bus and it is old people talking. But as you're lying back, you could sort of. You can't hear exactly what they're saying. And you might have that kind of half dream, Right. Where you're. The dream is kind of lined up with or intertwined with what's going on in reality. So she's hearing in the conversation of the old people, her grandparents voices. Is that the way you took this? Or. Or they, they're hearing the grandparents voices or. Yeah. How do we, how do we interpret this? 7:54 Erin: I interpreted it as, you know, people of the age of grandparents having a real conversation. But the idea that one could be having an auditory. I mean, we are given the word auditory slow hallucination. So the idea that there could be an auditory hallucination or kind of half dream of one's own grandparents having a conversation, or it may be superimposed on a real conversation kind of inaudible going on on the bus. I never noticed this before. The G in grandparents is capitalized. So it does seem to sit to suggest the speaker's particular grandparents rather than. 8:30 Wes: Oh, I was going to. I thought you were going to say archetypal grandparents. 8:34 Erin: Oh, yeah, I suppose it could be yeah, it could be read that way, too. I think all of these things are true, right? 8:40 Wes: Yeah. 8:40 Erin: I mean, the image works because of the, shall we say, universal particularity of this experience. 8:47 Wes: The ordinary way to write the poem would be to. And a much simpler way would be to put this in her point of view and not try to put it into a collective point of view. But that seems to be what she's doing. 8:59 Erin: Yes. The effectiveness, though, I think is the. And it could just be the speaker's perception of it, but the atmospheric quality, because everyone on the bus is going to share an experience shortly, but already they are sharing an experience and a kind of atmosphere that they're all listening to the hum and having that. You know, when you're in the car and you. Maybe when you're a kid and you put your ear up against, like, the. The car door or the window or something, and you hear orchestral music. I don't know if you ever had that. I used to always hear classical music when I would put my head up. 9:38 Wes: Yeah, I don't think I have that. 9:40 Erin: All kinds of. And I always think, like, I should write this down. But you always have, like, a hallucination of an orchestra playing songs. Different songs. Sometimes like fantastical songs. Yeah. You know, my particular experience maybe doesn't quite get at the. Yeah. The sense that this is shared. 9:57 Wes: Well, you're put into a kind of dreamy state, and yet you're getting at the auditory hallucination part. I mean, for me, I think, as a child, and this, I think, is very evocative of childhood. It's something about being half asleep or falling asleep. You're on a journey and there are adults in the car and there's some. Maybe some sense of safety, I think is very relevant to this poem. But being ensconced in the world of adults and not quite alone when you do this thing, which is potentially very lonely, which is go to sleep. And of course, a lot of kids don't want to go to sleep because that loneliness factor. But it's a much different experience if you're traveling. You're all on the way to something together. And of course, you're with people who are awake and, you know, are going 10:45 Erin: to be awake, maybe because the kids are falling asleep. Their. Their voices are lowered and softer. And maybe that also contributes Right. To the. The way in which. That lulls the children in the back simply because they're aware of not wanting to talk too loudly. Certainly that would be the case on a bus like this, where they're Having a conversation where they're talking in. In lower voices and maybe actually inducing that calm and hum for sleep in the people, the other people in the bus who aren't talking. 11:15 Wes: And the question is, what are the adults doing with their talk? Right. It's not going to work if your parents are just fighting. In this case, it's the grandparents. Voices are clearing things up and I guess bringing certain things to resolution, coming to terms with these losses. But a lot of it does sound a bit gossipy and not necessarily like the most comforting. 11:39 Erin: Yes. Yeah. 11:39 Wes: Sort of talk we could imagine. Yeah. 11:41 Erin: Well, you know, in a situation like this where you might be a child in this car, could be that you're coming back from whatever, like a, like a late night and then the adults in the car are working through whatever has just happened over the course of the night. And. Oh no, she was the one who had that long. Yeah. Who had the criminal record because of that thing, remember where they. Oh, yeah, yeah. That was like 20 years ago. So you sort of get that. But for an entire family history going back ages and ages, talking in eternity. Deaths, deaths and sicknesses. The year he remarried, the year something happened. Oh, yeah, what year was that? Right. Something about the journey afterwards or maybe away from home. If these people are also. If their home is Nova Scotia and they're departing it, you know, then there's that backwards looking quality where something about the idea of the journey and moving away from the place is giving the opportunity to then take stock and look back. So there's this sort of like dual action happening in the poem where the further the bus goes, the further back they're kind of looking from deaths and sicknesses to then remarriage and then childbirth. Son lost when the schooner foundered. 12:58 Wes: These are all very blue collar tragedies, right? 13:00 Erin: Yes. 13:01 Wes: He was arrested for insider trading. 13:04 Erin: No, but I mean, you know, there's a reverse order to what's happening, you know, so we get. We have death, then sickness, then remarriage, then dying in childbirth. So there's a rewind is what I mean. Yeah. 13:17 Wes: Well, we come back in the end to death. The way it's all summed up. 13:20 Erin: Insider trading. Sorry. 13:23 Wes: Huh? 13:24 Erin: Sorry, Just insider trading. That really is funny. 13:31 Wes: And he had an affair. No. A sharp indrawn breath. Half groan, half acceptance. That means life's like that. We know it. Also death, you know, and then the question, what does also death mean there? Death knows it, we also know death. But it, you know, it made me wonder at various points I wondered. Well, Is this an element here of a journey to the underworld or to the afterlife? Maybe it's a job not claiming that that's strong thematic part of this, but maybe a hint of that type of thing. Because the journey, I mean, and it does seem like journeys are good places for this or like when I travel, it produces in me a very different state of mind. And I do find it very calming in…

    Full show notes at the publisher

    A Map-Like Imagination in the Poetry of Elizabeth Bishop (“The Moose”) Aug 17, 2026
    Show notes

    A poem about a map opens North and South, the first collection of the great twentieth century poet Elizabeth Bishop, and since, maps have been associated with her poetic vision—at once telescoping and binocular—and with the polarities and preoccupations of her work. The map’s privileged, sweeping, bird’s eye view of the earth is also hand-held, man-made, intimate. Depending on its level of minuteness or obsession, it can contain the tiniest details as well as, let’s say, the whole enchilada. And though it purports to be scientific and objective, it is representational and therefore subjective, particular, imaginative, and personal. For several episodes, Wes & Erin will be reading a selection of some of Bishop’s most anthologized poems, starting with “The Moose” as expressions of, among other things, her map-like imagination. Upcoming Episodes: Nolan’s adaptation of “The Odyssey”; more Elizabeth Bishop poetry: “First Death in Nova Scotia,” “One Art.” Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Erin: A poem about a map opens north and south, the first collection of the great 20th century poet Elizabeth Bishop. And since maps have been associated with her poetic vision, at once telescoping and binocular, and with the polarities and preoccupations of her work. The map's privileged, sweeping, bird's eye view of the earth is also handheld, man made intimate. Depending on its level of minuteness or obsession, it can contain the tiniest details as well as, let's say, the whole enchilada. And though it purports to be scientific and objective, it is representational and therefore subjective, particular, imaginative and personal. Over the next few episodes, we'll be reading a selection of some of Bishop's most anthologized poems, starting with the moose as expressions of, among other things, her map, like imagination. This is Erin O'Luanaigh. And this is Wes Alwan, and you're listening to Subtext. Wes, have you ever seen a moose in the wild? 1:12 Wes: I have not, but I have seen Instagram videos of them and people getting too close, and I've heard that they actually are quite dangerous. 1:23 Erin: Oh, perfectly harmless. 1:24 Wes: As cute as they look. So not safe as houses. Which is a very surprising line, unless you think that houses maybe aren't as safe as they seem or ought to be. But that's something we'll talk about later. How about you? 1:38 Erin: I have not. And I actually, it's become a running joke among certain friends of mine that I haven't seen a moose because I long to see a moose in the wild. This is my dearest wish. 1:52 Wes: Is that the first time anyone said that in history? I long to see. 1:56 Erin: I don't know. 1:57 Wes: It's a good first line for a poem, actually. Why do you long. Long to see a moose in the wild? 2:03 Erin: Really? Maybe because of the poem. I don't know. I just really want to, but I. Maybe this will become significant without getting too personal or maybe with getting too personal. With apologies to the listeners. Ten years ago now, when my grandfather passed that summer, my grandmother wanted to go up to Maine and revisit certain places that she had been with him. And we ended up going to Acadia. And I was so excited to see. Am just. I got it into my head that I had to go to Acadia and see a moose. And I even bought a sweatshirt. I'm not wearing it right now. I looked down to see if I was wearing it. It's the same size and shape as this one. This is a Yankees, 1996 World Series sweatshirt. 2:42 Wes: It's not a Rocky and Bullwinkle sweatshirt, is it? 2:45 Erin: No, no, no. It's an acadia and it has a. It has a moose on it. And so I bought it the first day that I was there and I was like, this is my sweatshirt and it has a moose on it. And I'm gonna. I'm gonna see a moose. And I did not see a moose. And then I. I bought a moose sweatshirt in, I think Grand Teton, and I was like, I'm gonna see a moose. And I did not see a moose. And then I lived obviously many years in Utah, and things would happen. Everybody knew I wanted to see a moose. And I would go to these trails where you could see moose. And I would like be going up a trail and someone would be coming down saying, there are moose up there. We just saw a moose. You just saw baby moose. I'd get all excited and I would. I would run up and it was gone and people would taunt me. 3:32 Wes: So you don't want to see like a magic white hart or something like that? 3:38 Erin: No, no, I just want to see him. Even the garden variety moose? No, no. Just a humble moose will hide itself from me when. When it knows that I am after it. 3:49 Wes: Because they are a goofy, right? Are they majestic? Are they goofy looking? Are they both? 3:55 Erin: I think they're both. And I think that kind of qual quality is really well captured in the poem. No, I mean that quality of if not being then looking safe as houses or being a gargantuan size, and yet having. I know this is a female moose, which I believe is called a cow, as opposed to a bull. Right. But the bulls, even their horns have that hand like quality to them. You know, it looks kind of like an outstretched hand. 4:22 Wes: Interesting. 4:24 Erin: Yeah. They're not majestic. 4:25 Wes: Yeah, I think that's important to the poem. It's not some obviously majestic creature, although it is large and there is majesty in it in the poem, but it's not the typical majesty that you can just get from, oh, look at this beautiful animal. 4:41 Erin: Yeah. And this is kind of why I brought up my grandfather. There was some connection for me as I think there is something quite personal going on with the moose at the end, other than the shared experience of everybody in the bus, all of that. Like there's something bigger than us, more than us, and yet familiar in a way. And it's magical in a sense, because to see it is kind of a rare thing. Yet it also comes out of the landscape that she's that she's grown up in and that she's part of. I think there's a. Yeah. A lot of interesting dualities going on. 5:17 Wes: Okay. So maybe you can read the whole thing and then you could give a little bit. Or we could give a little bit of the biographical background because this is a bus trip she actually took. Right. 5:26 Erin: Yeah. 5:27 Wes: The significance of Nova Scotia, which is where she's departing from in the poem and all of that stuff. But. Yeah. Do you want to start by reading? 5:35 Erin: Sure. The moose from narrow provinces of fish and bread and tea, home of the long tides, where the bay leaves the sea twice a day and takes the herrings long rides where if the river enters or retreats in a wall of brown foam depends on if it meets the bay. Coming in the bay, not at home, where silted red sometimes the sun sets facing a red sea and others veins the flats. Lavender rich mud and burning rivulets. On red gravelly roads, down rows of sugar maples, past clapboard farmhouses and neat clapboard churches, bleached ridged as clam shells, past twin silver birches through late afternoon a bus journeys west, the windshield flashing pink, pink glancing off of metal, brushing the dented flank of blue beat up enamel, down hollows, uprises and waits patient, while a lone traveler gives kisses and embraces to seven relatives and the collie supervises goodbye to the elms, to the farm, to the dog. The bus starts. The light grows richer. The fog shifting, salty, thin, comes closing in. Its cold round crystals form and slide and settle in the white hen's feathers in gray glazed cabbages on the cabbage roses and lupins like apostles. The sweet peas cling to their wet white string on the whitewashed fences. Bumblebees creep inside the foxgloves and evening commences. One stop at Bass river, then the economies, lower middle, upper five islands. Five houses where a woman shakes a tablecloth out after supper. A pale flickering gone the Tantramar marshes and the smell of salt hay. An iron bridge trembles and a loose plank rattles but doesn't give way. On the left a red light swims through the dark. A ship's port lantern. Two rubber boots show illuminated, solemn. A dog gives one bark. A woman climbs in with two market bags. Brisk, freckled, elderly. A grand night. Yes, sir. All the way to Boston. She regards us amicably. Moonlight as we enter the New Brunswick woods. Hairy, scratchy, splintery moonlight and mist caught in them like lamb's wool. On bushes in a pasture the passengers lie back, snores some long sighs. A dreamy divagation begins in the night, a gentle auditory slow hallucination in the creakings and noises, an old conversation not concerning us but recognizable somewhere back in the bus, grandparents, voices uninterruptedly talking in eternity, names being mentioned. Things cleared up finally. What he said, what she said, who got pensioned. Deaths, deaths and sicknesses. The year he remarried, the year something happened, she died in childbirth. That was the son lost when the schooner foundered. He took to drink. Yes, she went to the bad when Amos began to pray, even in the store and finally the family had to put him away. Yes, that peculiar affirmative. Yes, a sharp indrawn breath, half groan, half acceptance. That means life's like that, we know it. Also death talking the way they talked in the old featherbed, peacefully on and on, dim lamplight in the hall, down in the kitchen, the dog tucked in her shawl. Now it's all right now, even to fall asleep, just as on all those nights. Suddenly the bus driver stops with a jolt, turns off his lights. A moose has come out of the impenetrable wood and stands there, looms rather in the middle of the road. It approaches, it sniffs at the bus's hot hood, towering antlerless, high as a church, homely as a house or safe as houses, a man's voice assures us, perfectly harmless. Some of the passengers exclaim in whispers, childishly, softly, sure are big creatures. It's awful plain. Look, it's a she. Taking her time. She looks the bus over, grand, otherworldly. Why. Why do we feel. We all feel the sweet sensation of joy? Curious creatures, says our quiet driver, rolling his Rs. Look at that, would you? Then he shifts gears for a moment longer by craning backward. The moose can be seen on the moonlit macadam. Then there's a dim smell of moose, an acrid smell of gasoline. 11:05 Wes: Thank you. Very nice. It's really great to hear it spoken out loud. Spoken is the wrong word. It's the word read, performed. Do you want to say anything about the form of the poem before I ask you about some of the autobiographical background? 11:22 Erin: Yeah. Short lines, six line stanzas, 20, I believe. 28 stanzas in all. Irregularly rhymed, should we say? Kind of like a lot of bishop, you know, we get A, B, C. Then sometimes not rhymed where you might expect. So the rhymes peek their heads out and then. And then recede. Chatty a little bit in places, lots of repetitions of words. But that. That's something we could talk about More. But, yeah, kind of. Kind of mysterious form. One of the best things I've ever heard or read, I guess, about Bishop was by Michael Hofmann, who wrote quite a bit about her. And he said that it seems as though every time Bishop is writing, whether in form or in a kind of nonce form that she's creating, that she seems to be just inventing every form, like from scratch. You know, there's no blueprint. She doesn't have a familiar style in which she writes or particular kind of verse form that she seems to gravitate to. And when she writes, you know, a sestina or a villanelle or a sonnet or something like that, it seems like she's almost inventing the form as she goes along. And in this instance, there's a real. I keep wanting to say homemade after Crusoe in England. But, yeah, I think that's maybe what he was trying to get at, that homemade quality, that sort of bespoke kind of quality. And in the places where the rhyme goes in and out, I think that's really exemplified. 12:53 Wes: Well, it better be bespoke. She took forever to write it. 12:55 Erin: Yeah, that's right. She started this in, I think, 1946. 13:01 Wes: And then she finished it when this 13:04 Erin: was published in Geography III. So she finished it in the 70s. 13:07 Wes: Okay. 13:08 Erin: Geography III came out in 1977. And this must have been published before then, individually, perhaps in the New Yorker, I think. Oh, Geography III is 76. I would say maybe 72 is the date that comes to mind. Don't quote me on that. 13:24 Wes: Do we know why it took her so long? Obviously, she put it down for a couple days here and there. 13:29 Erin: It was the July 15th issue, 1972. So close to the day that we're recording. Why did it take her so long? She just worked on things forever and ever and ever. You see it, if you read. I highly recommend to listeners that they Get Words in Air. A very, very thick book of all the letters between Bishop and her friend Robert Lowell. You see her bringing up things or even mentioning in a description that she's writing to Lowell in a letter, a line that will later show up in a poem. Yeah. Low rate of productivity is great to. 14:08 Wes: You know, I can relate to that. 14:11 Erin: I take it as my model, honestly. Like, you know, live. Live Large and die with a slim Collected is kind of a. 14:19 Wes: Kind of a great Monroe Doctrine. But call it. What's another name? Bishpro. 14:28 Erin: That's right. 14:29 Wes: Is it right that she was forced to complete it because she agreed to read it this is something for deadlines. Right. At Harvard's Phi Beta Kappa ceremony. 14:38 Erin: I didn't know that. I know she read it at that ceremony, but I didn't know that that's what. The impetus for completing it. But that doesn't surprise me. 14:45 Wes: Yeah. So deadlines help every once in a while. 14:47 Erin: Absolutely, absolutely. 14:49 Wes: And then biographically. Right. This is based on a trip that she actually took, and she. She'd been to visit relatives in Nova Scotia and then came back on this bus trip. And the. There really was a moose. There really was a collie. Seven relatives for the rest of it. Yeah, yeah. Seven else. 15:11 Erin: Yeah, yeah. The specificity and all of it's. You know, there is a kind of like a photo realism, not just in the style, but in the. You know, we could sort of be certain that these things happened the way that she is recording them somehow, and yet she's spinning it into something more than just reportage. 15:30 Wes: So she was raised partly by her grandparents in Great Village, Nova Scotia. Right. Her. Her father had died in infancy and her mother was institutionalized. 15:41 Erin: That's right, yeah. 15:41 Wes: She aged at. When she was 5. 15:43 Erin: That's right. 15:44 Wes: So it's important just because. Yeah. The bus is leaving Nova Scotia, but go. Go ahead. 15:48 Erin: Yeah, it is important. She was born in 1911 in Worcester, Massachusetts, and she's buried there. I've seen her grave up there. It has a line or two lines from The Bight on her tombstone. All the untidy activity continues. Awful but cheerful. Yeah. So she was born in 1911. Her father died, I think, of Bright's disease when she was 8 months old. And then her mother was institutionalized when she was 5, and she never saw her again. She didn't die until the 30s, I…

    Full show notes at the publisher

    Curses and Colonizers in “The Mummy” (1999) – Part 2 Aug 03, 2026
    Show notes

    The very apparatus of the mummy’s tomb—his body locked in box upon box, his organs apportioned to canopic jars, hieroglyphic inscriptions on every surface—suggest the complexity of the undertaking. What might these two strands of the mummy’s DNA—in Shakespearean terms, part-Antony, part-Cleopatra—reveal about the relationship between colonizer and colonized, and about our own desires, fears, and guilt? Wes & Erin continue their discussion of the 1999 film, “The Mummy.” Upcoming Episodes: Elizabeth Bishop poetry, including “The Moose” Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:12 Erin: Welcome to part two of our discussion of the 1999 masterpiece, The Mummy, directed by Stephen Sommers, who is obviously, you know, the Orson Welles of the 90s 0:25 Wes: and also known for such movies as Van Helsing. 0:29 Erin: That's also a movie. 0:30 Wes: I like the Mummy Returns and Odd Thomas and GI Joe. 0:38 Erin: Oh, there it is. 0:39 Wes: Rise of Cobra. 0:41 Erin: There it is. Yeah. That's probably the greatest. That's probably his Magnificent Ambersons. Just to say a little bit more. Also in defense of this film, I think it's just fun. Right. You had fun watching this, I'm assuming. Yeah. There's something about it, to me that. Not just because we're talking about origins and stuff like that, that is a kind of, er, movie or the ultimate movie in terms of the fact that movies are just. There's something about them that is fundamentally silly and they're in a certain respect, like the silliest art form. And of course that makes me want to say something also about mummies as the ultimate representations of film itself, which has, I think, been a point made by people like André Bazin and, you know, all sorts of. Susan Sontag in On Photography talks about this. Right. Just the idea of the photographic image as the preservation of dead people is. Is often the case. 1:35 Wes: And it's. You know, the chemical processing of film is like embalming. 1:40 Erin: Yeah, exactly. 1:41 Wes: Lots of parallels. 1:43 Erin: I'm just. I'm trying very slowly to construct a justification for why we are covering this on subtext. No, but I. But also. And I should. I should have said this at the beginning of the last one. This is my Gimme. My. My summer fun. In the same spirit of doing Elf at. At Christmas, I think I wanted to do a silly summer blockbuster. And of course they're also doing another. Another Mummy film soon with Brendan Fraser and Rachel Weisz. Finally. She'll be back. So it's also in honor of the resurrection of the career of Brendan Fraser. 2:16 Wes: He's going to be £300 in this one. 2:18 Erin: That'll be great. 2:19 Wes: Rachel. Rachel Weisz has to roll him around. I'm sorry. 2:23 Erin: So mean. That would. That would still be fine with me. 2:28 Wes: I just going to be called Beached. 2:35 Erin: So mean. 2:36 Wes: The I love the whale. 2:38 Erin: Yeah. 2:38 Wes: I cried, like, audibly at a theater. 2:44 Erin: He's so great. 2:45 Wes: Yeah, he's great. 2:46 Erin: But anyway, back to the conversation here about what? Did I say something about Picnic at Hanging Rock. Oh, this film is kind of like the inverse of Picnic at Hanging Rock. I thought in that Picnic is about the victory of the colonized over the colonizer that you eventually get destroyed by or defeated by the forces that you try to control. You get defeated in your attempts to fashion a narrative. Yeah. What is unknowable overtakes you and destroys your efforts at a kind of mental containment. 3:19 Wes: And again, it's contact with, like, a primal origin. 3:23 Erin: Exactly. 3:24 Wes: So in a way, it's the origin of your high level of consciousness, in a way. But it's primal. And so it can defeat that. 3:30 Erin: Yeah. And this is why the Mummy is. It's almost like a fantasy that you can feel secure as a colonizer, that you will eventually figure it out, that there is something to be figured out, that ultimately all of this has a logic that you can solve the puzzle. In fact, solve it twice over. 3:47 Wes: Right. 3:48 Erin: Because you have the first. The puzzle is about bringing the mummy to life, even though it can sometimes be accidental. There's an effort of piecing something together when the mummy comes to life. And then one has to also finish solving the puzzle or solve a second puzzle in order to then kill the mummy or send it back to the underworld or whatever the. The explanation is. And along the way, one also has to at least avoid, if not defeat, the fallout of the curse. So, yeah, so it's a fantasy about overcoming all of that. And I think the idea that makes this very psychologically suggestive is just that this, the mummy, is the puzzle that comes with its own kind of solution, in the way that Picnic at a Hanging Rock is the opposite of that, in that it's stubborn and it can't be solved. And I think the Evelyn character seems to embody this herself in that she has this maternal figure who's Egyptian, her father is English. So whatever drama is taking place with the mummy is also internalized somehow. Again, this is played with more in the Mummy Returns, which makes it stupid and weird. It turns out that Evelyn is actually the reincarnation of the pharaoh's daughter. So there's this whole Elektra dynamic thing that ends up going on. It's really, really, really ridiculous. But the female figure in the original 1932 Boris Karloff mummy, as I already said, she also has this dual heritage, this dual nature. And so the implication of that seems to me to be the idea that we have the desire to understand our own origins. So she's both puzzle and puzzle solver, and we want to figure ourselves out in order to resolve something that in us is unresolved. I think the curse, too, operates on the same logic in a way. Like I was thinking about how the curse is kind of like a conspiracy theory. You know way more about this than I do. I know this is an interest of yours, but you're applying a kind of faulty abduction to what you think is the fallout of something that has, rather than a sort of conspiratorial, systematic explanation, it has a magical explanation. So this idea of logic and mystery, or logic and magic, or the known and the unknown being sort of right next to each other for the purposes of one solving the other and therefore making you feel at peace and no longer cursed, no longer suffering under some lack of knowledge or understanding. 6:13 Wes: Right. 6:13 Erin: You figured it out. You've defeated these forces in yourself. That seems to be the kind of psychological underpinning in talking about abduction, which 6:21 Wes: I'm actually reading about right now. We're doing the philosopher Peirce on our show. So inference to the best explanation. You're making me think about her first reading of the spell. Is it a spell? That we would call it. Right. She's a curious seeker of knowledge, really. Really. She's not trying to give a theory of anything literally. Right. She's just out of curiosity, reading what's in the book. But if you were to make a comparison to abduction, it's almost like it produces its own theory in reality. And the theory is the. Is the backstory. So what it does is it raises something from the dead. It's almost like breathing life into some theoretical entity that comes back to haunt you or something like that, that attacks me. And in the case of the conspiracy theory, Right, the theorized entity is a intelligent designer of a sort, but a malicious one, a persecutory one. And you get that in this case, right? There's a persecutory entity is aroused by one's curiosity. 7:25 Erin: Yeah. Just another complication to this is the fact that the mummy has been cursed to go after whoever awakens it by some sort of overarch. I mean, in this film, it's the idea that Imhotep has violated the pharaoh's mistress and he's sentenced to the Hom-Dai and all that stuff. But the mummy itself wants to be found. So that's why this is like a perfect little puzzle box for a colonizer's self Exoneration, because the mummy wants to come back to life. So it's a curse that wants you to trip the tripwire and it wants to play itself out. So it almost has this self fulfilling prophecy or self determinism element to it as well. 8:06 Wes: Right. 8:07 Erin: It's just another way I think of twisting such a thing. I mean, it's an angle that, that the films get at which the actual Curse of the Pharaohs, as it was publicized in the 20s, that angle wasn't there. But it seems like this is the further twist to get it to make Americans and, and British people and all that like, feel, feel like they're not responsible somehow or that this has some, some will to get a toehold in the human world again, that you're almost being used as a pawn in their scheme. 8:36 Wes: It's interesting that Imhotep, he's sentenced to the worst possible punishment, but there's a real like escape clause to that, which is if you're resurrected, you get to have. Be all powerful and destroy the world and get your girlfriend back. Is that the deal? 8:54 Erin: Because you got your girlfriend? 8:55 Wes: Maybe it's worth, maybe it's worth a try. Okay, I'll take that bargain. 9:03 Erin: Right. 9:03 Wes: It's an odd sort of curse and it's an odd sort of risk to take. And it speaks to the perils of vengeance. Right. If vengeance goes too far, it can, can come back at you with a vengeance. Sorry, that was another aspect of the movie that I thought was really interesting. This, which I thought you were kind of getting a little bit there, which is the oddly risk of risky form of punishment. Right. Absolute pain, but with the risk of absolute destruction of the entire world. And again, I think it's not unrelated to the perils of romantic love where, you know, again, where the world can get blotted out by a fused or codependent, let's say in modern parlance, relationship, the same thing. You know, few parallels of fusion with a maternal object, which we've talked a lot about on this show, in relation to a failure of a paternal authority, which in this case is the pharaoh. So there's something here about not being able to mourn an object or the maternal, the ultimate beloved, and try to maintain that object high at all costs, which can lead to this kind of destruction. The reading itself bothered, you know, when she read from the book so casually and started this whole thing off, that really got to me. And she didn't get really all blamed all that much for it, like. So it's like, oops, just got a Bunch of people killed. 10:23 Erin: She doesn't have parents, so. 10:27 Wes: Did I do that? 10:28 Erin: Yeah. I mean, when we first see her in the. In the Museum of Antiquities, and she knocks down the bookcases, which I would say is a really, like, a missed opportunity, because I had a memory. I've seen this movie so many times, and I had a memory of her doing this at Hamunaptra, that she knocked down all the columns, but that's actually not in the movie, so they never do a callback to the bookcase gag, which I think is. Anyway, would have worked well, but she knocks them all down. And then the curator, who's actually a member of the Medjai, says, give me frogs, flies, locusts, anything but you. Compared to you, the plagues would be a joy. So, yeah, she's the Mummy. She's a tool of the Mummy. She is the mummy. She's an extension of the Mummy. She herself is a plague. She can read and write ancient Egyptian, as she says, and she can decipher hieroglyphics and hieratic. And she knows it all. She knows all about. All she needs is field experience. 11:26 Wes: Yeah. Underneath all of this is that kind of nerds fantasy that, you know, hey, reading books is going to make me powerful after all, like Prospero and the Tempest, because it's going to be magic. Right. There's a spell in there which I think is kind of partly unconsciously beneath for people who have given up worldly power for the sake of a life of the mind. Let's say there's this, I think, maybe unconscious temptation to an unconscious fantasy that there's some kind of power in this that just transcends the power of knowing. Right. Transcends the power of being a professor. Whatever it is one. Or a writer, or whatever it is one does. One can transform the world, cast a spell. Maybe writing is supposed to be like that. Maybe. I suppose that is the writerly fantasy that you're gonna affect other people in some way, but in this case, it becomes grandiose. Right. It's all powerful, all destructive. But yes. The kind of shy librarian out in 12:22 Erin: the field, as you were saying, not too shy. 12:24 Wes: Yeah, maybe. Yeah. Cause she's not really that shy. 12:27 Erin: She's sheltered a little. 12:28 Wes: Yeah. Sheltered, okay. Yeah. But they don't really play up that part of her character as much as they could. Right. She could be more. She's bookish, but she could be more nerdy than she is. She's goofy. They do make her goofy. Yeah. 12:42 Erin: Yeah. My favorite moment in the whole Movie is her drunk. I'm proud of what I am. I am a librarian, which is really. 12:52 Wes: Hear me roar. 12:54 Erin: Yeah. 12:55 Wes: Yeah. That is great. She says, look, I may not be an explorer or an adventurer or a treasure seeker or a gunfighter, Mr. O', Connell, but I'm proud of what I am. And he says, what is that? I am a librarian, and I'm going to kiss you, Mr. O'. Connell. Call me Rick. Doing his best Harrison Ford impression, she, of course, passes out before they can actually kiss. I should have let you read that. 13:19 Erin: No, no, no. It's way better that you read that. 13:21 Wes: Yeah. 13:24 Erin: She does say at one point explicitly, I think, that no harm ever came from reading a book. 13:30 Wes: Oh, yeah. 13:31 Erin: So this romance between o' Connell and Evie is, I think, part of the lasting appeal of this film, which I literally saw a car a couple years ago that had a bumper sticker on it, and I looked up the bumper stickers. Honk if you'd rather be watching the 1999 cinematic masterpiece, the Mummy, starring Brendan Fraser and Rachel Weisz. This is a real bumper sticker that I have seen in the world. 13:56 Wes: Does it go the whole bumper? It's a long one. 13:59 Erin: It's yellow and kind of fat. I didn't really give much thought to this, but does it have a parallel or a. An origin somewhere that we could think of? He's sort of. What's the term that people use? Like a himbo. You know what I'm talking about? I mean, he's intelligent and resourceful, right? But he's definitely the brawn and she's the brain. I guess it's just like a Beauty and the Beast thing, only he's also beautiful. So. Yeah, but, yeah, bookish girl and big, brawny guy who is sort of antagonizing her, but also who inherently respects her and does whatever she wants. 14:35 Wes: Sort of like Harrison Ford in Star Wars. I mean, even though this film is often compared to Raiders of the Lost Ark, the attitude of Rick is more like, I think, Harrison Ford in Star wars, where he's sort of Han Solo is kind of cynical, and I guess the Rick character. Could you call him cynical? 14:52 Erin: I mean, he's willing to go back…

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    Curses and Colonizers in “The Mummy” (1999) Jul 29, 2026
    Show notes

    As a cinematic monster, the mummy seems less an embodiment of revenge against colonial forces than a figure invented by colonialism itself. On the one hand, the mummy represents mystery, romance, magic, and the East. His wrappings suggest to the imagination that he’s not just dead, but wounded—ripped from a lost time and a broken narrative. Conveniently for the colonizer’s psyche, the mummy actually longs for someone to violate his tomb and wake him—not least so that his curse can lay systematic waste to its victims. And that brings us to the other hand: the mummy as a scientific and historical artifact, an ancient puzzle which requires anthropological, archeological, and linguistic knowledge to solve. The very apparatus of the mummy’s tomb—his body locked in box upon box, his organs apportioned to canopic jars, hieroglyphic inscriptions on every surface—suggest the complexity of the undertaking. What might these two strands of the mummy’s DNA—in Shakespearean terms, part-Antony, part-Cleopatra—reveal about the relationship between colonizer and colonized, and about our own desires, fears, and guilt? Wes & Erin discuss the 1999 film, “The Mummy.” Upcoming Episodes: Elizabeth Bishop poetry, including “The Moose” Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Erin: As a cinematic monster, the Mummy seems less an embodiment of revenge against colonial forces than a figure invented by colonialism itself. On the one hand, the Mummy represents mystery, romance, magic, and the East. His wrappings suggest to the imagination that he's not just dead, but wounded. Ripped from a lost time and a broken narrative, conveniently for the colonizer's psyche, the Mummy actually longs for someone to violate his tomb and wake him, not least so that his curse can lay systematic waste to its victims. And that brings us to the other hand, the Mummy as a scientific and historical artifact, an ancient puzzle which requires anthropological, archaeological and linguistic knowledge to solve. The very apparatus of the mummy's tomb, his body locked in box upon box, his organs apportioned to canopic jars, hieroglyphic inscriptions on every surface suggest the complexity of the undertaking. What might these two strands of the Mummy's DNA, in Shakespearean terms, part Antony, part Cleopatra, reveal about the relationship between colonizer and colonized and about our own desires, fears, and guilt? Today, we're discussing the 1999 film the Mummy. This is Erin O'Luanaigh. This is Wes Alwan, and you're listening to Subtext. So, Wes, I have two questions to start us off today. The first is, is this the silliest thing we've covered on the podcast to date, or was elf sillier? 1:41 Wes: That's a good question. It depends on what you mean by silly. Elf is sillier, but this is the most frivolous choice we've made. 1:54 Erin: I'm trying to figure out if you're mad at me for selecting this or if our listeners are going to be mad at me. 2:00 Wes: I hadn't seen it, except it might have been on in the background when I met my father when I was around 22, and he had hundreds and hundreds of VHS tapes of various movies that he had pirated. And there was always a movie on in the background when I was hanging out with my siblings. And I vaguely remember scenes from this because they were on in the background, but I had never actually seen the movie, and it didn't. I like mummy film. Horror films in general don't appeal to me, but mummy films especially, for some reason. 2:28 Erin: Oh, no. 2:30 Wes: So, yeah, it's not the kind of thing I would end up watching on my own, but it's an interesting. I could see, you know, I started. I saw immediately why it would be up your alley. Because of, like, screwball ish comedy. Right. It operates in two dimensions, so that was interesting. 2:45 Erin: This came out when I was 8 years old. We had this local video store that I used to go to to rent movies. When you walked in the door, there was a huge cardboard. I guess the technical term for it is a standee. You know, those big cardboard displays that they'll have in movie theaters or wherever to publicize a film? There was a huge display of the Mummy with different characters and right when you came in. So to me, it's sort of the ultimate summer blockbuster film because that was the thing you saw whenever you came in. And more often than not, you know, I was suggestible enough to think, oh, I could go for watching the Mummy again. Super fun to watch at a sleepover or on a summer night. So I love this film. I mean, I'm gonna try to expand our conversation to talk about the mummy in general, which I do think is kind of an interesting concept. And maybe we could talk about why you find mummies particularly uninteresting. But that leads me to my second question. 3:41 Wes: You can analyze me a little bit. 3:43 Erin: Leads me to my second question, which is, are mummies scary? And maybe this is why you don't like them. Because I think I have an answer to this, and I think yours is going to be the same. I don't know. 3:53 Wes: Yeah, I don't know. I was thinking about this film in relation to other horror films, including Alien, because we did that one. And. And I think it's a great film. And also the Exorcist, which I think is a great film. I was thinking, well, I'm not entirely opposed to horror. I'm not into horror films, but I'm not entirely opposed to it. And those two films have, like, a solid thematic essence to them involving relationships like, you know, Regan on the verge of puberty and an absent father and then an alien. The relationships between the ship members kind of alienated. And then this lack of a paternal authority. Just. Just like there is in the Exorcist and the ship computer called Mother. There's always a mother thing going on. It's hard not to think of that with the Mummy as well. But. So I was thinking. I'm not into jump scare films. I don't get. Although, you know, I guess I went to see it. Is that what it's called? The Clown? 4:52 Erin: Yeah. 4:53 Wes: Terrifying movie. And I actually did enjoy the. You know, because the audience would jump and then we'd all laugh at being kind of taken in. So. So maybe I do. You know, this is not. It's not very. A very fruitful analysis. We're conducting here. I'm too conflicted. But. But mummies in particular. Let's get to the point. Are mummies in particular scary? I don't think so. Horror movies used to scare me as a kid, big time. The Exorcist scared the crap out of me because even though I wasn't religious at that point, part of me believed in the devil just, just in sanctuary and I couldn't deal with it. And then other horror films, it like got into my bones in a way they just can't do as an adult. So in general, I don't think I can be scared in the deeper way that I used to be scared when I was a kid. And then this, you know, because this is also romantic comedy, I find it hard to be. To find any of it scary. Exactly. So, yeah, say more what you mean about scary and whether mummies are scary. 5:48 Erin: I just don't think they're scary. And that's one of the reasons why I like this movie. Right. Is because it's not scary. I mean, I don't like horror movies either. Right. But I like that. I like the Mummy as a concept. It's interesting to think of it in the Universal monster movie context and the Mummy as a monster. You could approach that from a lot of different angles. It's, you know, it's a dead body come to life. I mean, I think there's elements of the zombie in the Mummy. There's elements of the vampire and the Mummy in certain ways much, much closer to the vampire. But maybe we could tweeze that out a bit. I think the Mummy as a monster figure is scary, if you really think about it, which is a way of saying that it's not scary. So that's why you need, you know, the accompanying curse. Though maybe you can't really separate the Mummy from the curse, but you know, the Mummy that can unhinge its jaws and become sand and at some point Imhotep's little mummy army is climbing on the walls. That becomes a bigger part of the Mummy Returns, which is a truly bad film. I love it, but it's a truly bad film. So I didn't make us do that. Peeling the flesh off of people's bones and then also you have to throw in the scarabs. So you basically need this entire cast of supporting scary things, I think, in order to make the Mummy work as a horror film. I don't quite think of this as a horror film. I mean, part of it is also just the way that the CGI has aged Technically, of course, it has horror tropes, but it's just not that scary to me. Maybe what's kind of scary about it, in a thinky way, is related to the main reading of mummies that I'm interested in exploring, which are. Which is something like the mummy as a colonial fantasy. The colonizer goes into a place that doesn't belong to them, and then they start literally and metaphorically exhuming the culture that they've entered, either to leech off of it or destroy it. And then there's this curse idea. So they awaken this curse, which it seems anti colonial, like it's payback for disturbing the mummy. But in fact, it really kind of serves the colonizer in a way, because the mummy actually wants to come back to life. It actually wants you to disturb it. It wants you to fall into the trap of the curse. So the colonizer is kind of, in that sense, exonerated from the act of meddling in the first place and from colonizing in the first place by the psychology of this curse or the psychology of the mummy wanting to return to life. And then the colonizer has to also kill the mummy and restore order. So they cause the problem, sort of, but it's really more the mummy's fault or the mummy was asking for it. And so they caused the problem, then they themselves are the solution. And I guess that's a scary dynamic in itself for what it reveals about the colonial or the imperial psyche. But I also think that this dynamic can be extended in all sorts of directions. So it might reflect something in each of us about our own relationships to the past. Something silly like maybe we're all colonizers and we all have mummies inside of us that want to come back to life, and our job is to kill that part of ourselves and that desire to reenact the past or something like that. And maybe that. Maybe there's something scary about that, that element, whatever you want to call it, from something as. Maybe as simplistic as the return of the repressed to something like giving up on previous versions of ourselves or whatever the case may be. I mean, in this, in the mummy movies, it's a lost love that has to be ultimately abandoned or. Yeah, I don't know that that's scary, but that's the best I could do. 9:28 Wes: Well, I think once you start relating it to relationships, whether it's between colonizer and colonized or whether it's a love relationship, then it becomes scary. 9:36 Erin: Yeah, exactly. 9:37 Wes: Relationships are scary. But I think the key word There is preservation because the mummy, obviously, is a preserved. And I guess for the ancient Egyptians, it had something to do with preservation into the afterlife. Right. Why did they do it? Do you have firmer knowledge than me about this? Our research team was on vacation this 10:02 Erin: week, if I remember correctly. And see, this is. The other thing is, of course, I'm sure you had. Didn't we talk about this? You had an Egyptology phase, didn't you, as a kid? 10:11 Wes: Yeah, my grandmother was very into it and there were lots of books around, so I was very fascinated by it. And even today, one of the first thing I do when I go into a museum is go to the Egypt section. And the sense of being in contact with things that are that old and ancient, just crossing that gap is just very powerful for me. And you can look at the signs and it's, you know, this is 2500 BC, and yet these artifacts are so well preserved. And so you can think of. Try to place yourself back then. But the pictogram writing is so weird and alien. It almost is like aliens. And even I think some of the alien aesthetic. Right. Is in films from actual aliens is borrowed from ancient Egypt. So there's something about. Yeah. That combination of preservation and of artifacts and alienness that. That is really powerful. 11:07 Erin: Yeah. When I was a kid, I took a. I don't know if I ever told you this. I took a correspondence course on hieroglyphics from the Oriental Institute. 11:14 Wes: Oh, wow. 11:15 Erin: But, yeah, I was really into it, so another reason why I loved this movie. 11:19 Wes: Are you still. Are you fluent in hieroglyphics? 11:21 Erin: No, I can. I can recognize some things. 11:25 Wes: But apparently they did. They did speak actual, you know, reconstructed ancient Egyptian in the film. Yes, that's what I saw. Yeah. 11:33 Erin: You know, just one of the many great things about this masterpiece. 11:38 Wes: That kind of attention to detail. 11:40 Erin: Exactly. 11:41 Wes: You know, really lends itself to verisimilitude of. 11:46 Erin: The thing that always bothers me is 11:47 Wes: they say waking up and running around. Yeah. 11:49 Erin: The. The five canopic jars. And he's like, there are only four. That's such a basic thing to get wrong. But anyway, if I remember correctly, and I did not look this up beforehand, I'm sorry, but I believe that the Egyptians thought that you had three souls and that the preservation of the body involved needing a place for all of these souls to meet for you to become reincarnated. 12:12 Wes: Oh, right. 12:13 Erin: So that's funny. 12:14 Wes: We actually did a little bit of ancient Egyptian philosophy on the show. I'm part of, The Partially Examined Life, recently. 12:21 Erin: Was there anything interesting there? 12:24 Wes: Some stuff about. Yeah, there's these different souls. So we read something called the Instructions and one of the things we read was a dialogue between a man and his soul. One of the souls, the soul that was supposed to carry it off to the afterlife, I think. But it's just stuff taken from fragments of papyrus, basically. And I was surprised that so much writing survived. 12:49 Erin: I have some book on the Book of the Dead somewhere packed away in my. I have a lot of my library packed away right now. But, you know, a lot of the stuff like you can. You can read what's in there. And it's a lot of spells and a lot of protection type. It's not quite as interesting as it sounds. And of course, this is one of the controversies about, I think about the curse of the Pharaohs is that a lot of the supposed warnings about disturbing the body or else the curse will come for you were actually invented by newspapers in the 20s as a result of the fervor around King Tut's tomb. And the idea back then. Right. You know, I didn't. I didn't get the chance to actually research this further, but I was also reading that mummies were ground up and they were kept in people's like, medicine cabinets and they were actually. Yeah. And they were actually used. So. No. Another reason why I inherently love mummies. They're actually used as a coagulant. So Which I find so interesting. I don't know wha…

    Full show notes at the publisher

    Existence and Expectancy in “Waiting for Godot” (Part 2) Jun 29, 2026
    Show notes

    Who is Godot? Whether God, objet a, or an abstraction from any object that is supposed to resolve dramatic suspense, it is clear that Vladimir and Estragon imagine him to be an agent of salvation (even if they can’t remember exactly what it is that needs saving). Perhaps the name is meant to satirize any states of expectancy—aspirational, libidinal, political, or religious—insofar they seem to be a means to a kind of spiritual completion that is impossible. Except, arguably, in the imagination, including its refinements in the products of the arts. If Samuel Beckett is too cool to provide us with ordinary entertainment and edification, does he mean to bore us, berate us, or do nothing at all? Erin & Wes pass time by discussing “Waiting for Godot,” and whether frustrating expectations is sometimes better than either violating or gratifying them. Upcoming Episodes: The Mummy Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Wes: Okay. Welcome to part two of our discussion of Waiting for Godot. Erin, you wanted to say something about the typical characterization of them as tramps. 0:24 Erin: Yeah. Do you think they're as characters gaining a little bit from the association with, you know, as I've already talked about Laurel and Hardy, but also maybe Chaplin. 0:34 Wes: Yeah, I think that's meant to be an association. Yeah. Beckett actually talked about them. Right. As tramps, even though it's not referenced in the play itself. But he was involved in the production where he. I think. I think he gave some guidance on this, on their appearance and what they were supposed to be. But. 0:53 Erin: Yeah, I see. Yeah. I mean, again, I want to just argue that the comedy read is really the best way I've found to understand this is the trajectory of the Tramp. Often is this sort of dilation of time and funny business. I mean, you have in the figure of the Tramp the idea of someone who is always going, always moving and yet going nowhere. The ending, such as it is, you know, the famous idea that Godot never comes or that nothing, nothing amounts to anything in the end, is actually predicted in the Tramp trope, in which Tramp trope. 1:35 Wes: I was going to get a tramp stamp, but I decided on getting a tramp stamp. 1:38 Erin: I decided on the Tramp trope. But at the end of these little escapades, you know, these little serial adventures in the life of the Tramp, what happens? Nothing. Right. He might have a delusion of grandeur. Something might happen to him. You know, there'll be a little bit of a plot for the 20 minute silent film or whatever that he's engaged in. And then usually at the end, disappointment, back on the road, back where he began. No salvation, no social climb, no actual progress, but just movement. So movement without progress is kind of the life of the Tramp. 2:16 Wes: So at this point, right, they've just talked about, had an absurd conversation about whether to commit suicide and who should go first, you know, depending on so that the branch doesn't break for the second one and then leave them alone. And Estragon says, don't let's do anything. It's safer. And then Vladimir says, let's wait and see what he says. As if Godot is going to tell them whether they should commit suicide, or in what order they should commit suicide. Or maybe whether that there's some reason not to commit suicide. Estragon. Says who? Godot. Estragon. Good idea. Let's wait till we know exactly how we stand, says Vladimir. Do you want to go back and forth for a second here? 3:00 Erin: Sure. On the other hand, it might be better to strike the iron before it freezes. 3:05 Wes: I'm curious to hear what he has to offer. Then we'll take it or leave it. 3:09 Erin: What exactly did we ask him for? 3:11 Wes: Were you not there? 3:12 Erin: I can't have been listening. 3:14 Wes: Oh, nothing very definite. 3:16 Erin: A kind of prayer. 3:19 Wes: Precisely. 3:20 Erin: A vague supplication. 3:23 Wes: Exactly. 3:25 Erin: This is funny. And what did he reply? That he'd see that he couldn't promise anything. 3:32 Wes: That he'd have to think it over 3:34 Erin: in the quiet of his home, consult 3:36 Wes: his family, his friends, his agents, his 3:41 Erin: correspondence, his books, his bank account, before taking a decision. It's the normal thing, is it not? I think it is. 3:52 Wes: I think so too. All right, so that's fun. 3:58 Erin: These are really, really fun to read out loud. 4:01 Wes: Yeah. So strike. Yeah. So you can see all the comedy in here. Strike the iron before freezes instead of while it's hot. 4:11 Erin: The anticipation of the end. 4:15 Wes: Yeah. What did we ask him for? Nothing very definite. A kind of prayer. Precisely. 4:22 Erin: Right. 4:22 Wes: So it's not definite, but it's precise. It's vague, but exactly. 4:28 Erin: Will he come tomorrow, Surely. 4:31 Wes: Yeah. That he couldn't promise anything. But anyway, so we. We get the idea that they don't know what exactly they're waiting on. What's. It's. It's very vague. And they. They even use the word vague. And the word prayer is used. And other times the word save is used. And savior. So there's some religious association here as well. 4:51 Erin: What's funny too, is in the middle of all this, it strikes me, on page 11, Vladimir says, your worship wishes to assert his prerogatives. And prior to this, I think on the very first page. 5:02 Wes: Yeah. Where did your worship sleep tonight? Or something like that. 5:05 Erin: Right, your highness? Yeah. And because of what happens with the stickiness of language with Vladimir, he starts calling even before they decide to play at Pozzo and Lucky on day two, or in the second act, he has already started calling estragon pig, a use of the term that Pozzo uses for lucky. So one wonders if, you know, the day before this they were. Vladimir was contaged by someone who was calling someone else your highness and your worship in a. In a sort of sarcastic way or something like that. 5:41 Wes: Interesting. Yeah. 5:42 Erin: We intuit in Act 2 that he picks up on some turns of phrase from Pozzo, but. Yeah, but it's funny that it comes up in the midst of this theological conversation which doesn't occur in Act 2. So those words, I think, aren't used at all in Act 2. But maybe from the beginning, Vladimir has come into this conversation already ruminating on this idea of the thieves being saved. And that's what suggests the sarcastic your worship phrase to his mind, rather than some other characters that we haven't seen in act minus one. 6:16 Wes: It seems to me to sort of reverse their roles a bit, because Vladimir is actually the one more in charge. And he has a name which is more. There's more half to it. Right. There's actually been princes, Russian princes named Vladimir and Estragon. Again, it's a name of an herb. Yeah. You get a sense Vladimir is more in charge. So it's a weird inversion to. Suggests that Estragon is in charge. But of course, you know, there is a sense in which the person who doesn't seem to be in charge is in charge. And in fact. Right. The diminutives that they have for each other. Gogo and Dee Dee. Right. Estragon, Gogo. And of course he wants to go all the time, but he can't, because they're waiting for Godot, which is almost like a combination of their names. Go and D. Go DD sounds like D almost sounds like this. It's like this, this, or here. Here versus Go. Go. Stasis versus motion and what Freud would call secondary process, and the kind of fixing something in one's attention and rational thought and planning, which certainly Vladimir has, versus just impulse, which is what Estragon seems to have. So to sort of say your highness or your worship is to raise the question of who's in charge. Is it executive function that's in charge, or is it impulse and instinct that's in charge? 7:42 Erin: To give maybe credence to your idea that Estragon is maybe secretly the one in control or in charge. Pozzo's name is confused with Godot. And Gogo certainly sounds more like Godot than Didi does. Though I like your idea that the name kind of combines the two in a way so that we could say that, you know, Pozzo is the more obviously dominant one of that pair. Godot, say in the pair that he's A part of. With the boy is certainly the dominant. And then Gogo, Estragon would be along that axis. Though, of course, these dynamics shift in Act 2. I mean. Yeah. From the beginning, Vladimir is saving Estragon, or trying to save Estragon from these people that apparently beat him up all night. 8:25 Wes: Right. 8:26 Erin: Which is, like, really sad, but also 8:28 Wes: really funny because he transgresses in some way. Vladimir suggests he's doing something to. 8:33 Erin: To antagonize them. 8:34 Wes: Yeah. So the idea that there's something impulsive about Estragon that gets a natural response. So what happens when Pozzo and Lucky arrive? Well, it's kind of a relief. Okay. You know, it's like, okay, something interesting is going to happen in this play. And it's kind of a traveling vaudeville act. It's more pronounced than the vaudeville act that we've already been witnessing and more extreme. And in a way, Pozzo and Lucky seem to be exaggerated versions of Vladimir and Estragon. So, Right. There's a kind of a bit of a master slave dynamic, maybe with Vladimir and Estragon, but it's very pronounced with Pozzo and Lucky. Lucky is literally his slave. And you can think of Pozzo as a harsh superego or as a. If you're thinking about it intrapsychically or on a social level as, you know, feudal lord or master. There's been lots of readings of this in terms of Hegel's master slave dialectic and all that stuff. So it's really quite. Quite a striking scene when they show up, right, with. So, you know, enter, Pozzo and Lucky. Pozzo drives Lucky by means of a rope passed around his neck so that Lucky is the first to enter, followed by the rope, which is long enough to let him reach the middle of the stage before Pozzo appears. Lucky carries a heavy bag, a folding stool, a picnic basket, and a greatcoat. Pozzo, a whip. And then, of course, the way he treats Lucky is quite, you know, quite extreme. Calling him pig and all that and having him give him the whip that he's gonna use to whip him. But from reading, I understand that the very first performance of this, people walked out. And I wonder where it is that they walked out, where it is that this became too objectional. Well, and I suppose maybe it's with Pozzo and Lucky, but you would think that would be the thing. Like, okay, actually, this is getting really interesting now, but I don't know. 10:31 Erin: Well, they've been predicted. I mean, very often, Estragon is the one who's introducing New elements to the dialogue, surprising twists in the dialogue. And one of them that he introduces, the question we're not tied, which he then raises again right before Pozzo and Lucky. Come on. Estragon also has the idea of the necessity for testing the branch to determine their weight before they kill themselves on it, because he doesn't want the branch to not be able to hold whichever of them is heavier and have the heavier person go second so that they don't successfully kill themselves. Something which it takes Vladimir a second to catch up on. Which is a surprising moment because Estragon makes sense and thinks logically about something before Vladimir can intuit it. But both of those instances are about being tied to each other or to Godot in terms of their fates and then being sort of weighed in the balance, maybe like scales connected, like the two thieves, maybe on the. On the. The crosses on either side of Christ. And then we get Lucky and Pozzo coming on to tied together by this rope. Yeah, I like this idea that they're an exaggeration of Estragon and Vladimir. And there are some of the same elements that recur in the Pozzo Lucky dynamic, though twisted. So we get the turnip that Vladimir gives Estragon and then Pozzo with the chicken bone. I don't know. I guess maybe it doesn't really work. Erin, it's a carrot. Sorry. 12:07 Wes: Right. Accidentally gives him a turnip, but he doesn't. Estragon doesn'. I bring that up because Vladimir really does care about Estragon and is feeding him. 12:17 Erin: Yes. 12:19 Wes: Whereas Pozzo's abusing Lucky and Lucky gets the bones. Right. So the. 12:25 Erin: Right. 12:25 Wes: Right. Pozzo takes out the chicken and eats it himself instead of, you know, whereas Vladimir was offering Estragon food. And then Estragon gets the bones that usually Lucky gets. Usually gets the scraps, gets the leftovers. 12:39 Erin: Right. 12:39 Wes: Pozzo is much more imperious and pompous and condescending than Vladimir, and he's a rich man and they're on his land, except the road is free to all, which is a disgrace and blah, blah, blah. So I think that Vladimir thinks he's Godot at first, Right? 12:56 Erin: Yes. Well, they're not sure, or they hear the sound first and they think that sound is potentially Godot coming. Right? 13:03 Wes: Yeah. Vladimir Godot. Estragon says yes. And then Pozzo presents himself as Pozzo and Estragon says he said Godot. So I guess Vladimir realizes quickly that he's not Godot. 13:17 Erin: That's right. And it's in the second act. That I think they say that they're saved. And when they first hear Pozzo and Lucky coming, I think actually the two of them cower at the sound. Yeah. So you're right. He actually does think he might be Godot. 13:31 Wes: So Pozzo accuses him of Pozzo, says, you took me for Godot. And Vladimir says, no. Oh, no, sir. Not for an instant, sir. So, Lyon, who is he? Oh, he's kind of an acquaintance. Estragon? Nothing of the kind. We hardly know him is Vladimir. True, we don't know him very well. But at the same time, Estragon, personally, I wouldn't even know him if I saw him. Pozzo, you took me for him. So. Yeah. What's this insistence on the idea that they took him for Godot? You know, it may have something to do with what I was talking about early in the first part, which is just this. Godot could be representative of dramatic resolution or suspense or a plot point. It could be representative of some aspect within a play. So it's almost like saying to the audience, you took me for some item of significance in the play or some plot development. Well, when this play doesn't actually have a plot, or you might say, on my reading, having to do with the foolishness of being so invested in the future, or perhaps even invested in one's ambitions, which are very future oriented. You took me, the rich man, as the thing that you wanted to be or the thing that you're waiting for, expecting. But of course, Estragon and Vladimir, too, I don't think they're not organized enough to give content to Godot in that way. If they're mistaking Pozzo for Godot, it's simply right. It's more a function of this idea that they really. Godot doesn't have any content for them, except that he might save them from something which doesn't have a lot of content either. 15:10 Erin: Right. Yeah, that's sort of suggested by the. To take something for something else. There's a sort of interchangeabil…

    Full show notes at the publisher

    Existence and Expectancy in “Waiting for Godot” Jun 23, 2026
    Show notes

    Who is Godot? Whether God, objet a, or an abstraction from any object that is supposed to resolve dramatic suspense, it is clear that Vladimir and Estragon imagine him to be an agent of salvation (even if they can’t remember exactly what it is that needs saving). Perhaps the name is meant to satirize any states of expectancy—aspirational, libidinal, political, or religious—insofar they seem to be a means to a kind of spiritual completion that is impossible. Except, arguably, in the imagination, including its refinements in the products of the arts. If Samuel Beckett is too cool to provide us with ordinary entertainment and edification, does he mean to bore us, berate us, or do nothing at all? Erin & Wes pass time by discussing “Waiting for Godot,” and whether frustrating expectations is sometimes better than either violating or gratifying them. Upcoming Episodes: The Mummy Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Wes: Who is Godot? Whether God objet a or an abstraction from any object that is supposed to resolve dramatic suspense, it is clear that Vladimir and Estragon imagine him to be an agent of salvation, even if they can't remember exactly what it is that needs saving. Perhaps the name is meant to satirize any states of expectancy, aspirational, libidinal, political or religious, insofar as they seem to be a means to a kind of spiritual completion that is impossible, except arguably, in the imagination, including its refinements in the products of the arts. If Samuel Beckett is too cool to provide us with ordinary entertainment and edification, does he mean to bore us, berate us, or do nothing at all? Today we pass time by discussing waiting for Godot and whether frustrating expectations is sometimes better than either violating or gratifying them. This is Wes Alwan. And this is Erin O'Luanaigh, and you're listening to Subtext. So, Erin, I had suggested this just because I thought it might pair with Withnail and I, which we just did. I didn't think about it very carefully. It was just an association. And then I thought, well, also, it's something we should do, because my mom wrote her master's thesis on this at Trinity in Ireland, and for some reason she was fascinated with Beckett. I've always been afraid of doing it. Just vague associations of the avant garde and boredom. You didn't sound super excited to do it. What's your experience with the play? 1:51 Erin: I didn't like it when I was younger, I'll admit. I was recalling the other day that I was taking a class. It must have been on 20th century lit. And the final was a, you know, Blue Book exam. And we had covered a bunch of plays, and the question required us to choose one of three plays to analyze. We had to pick one and then write about it. And after the exam, just in talking with people, you know, when you're all kind of staggering out of a room, I discovered I was the only one who didn't choose Beckett. 2:28 Wes: So is that because it's. Yeah. Why is that? 2:33 Erin: I think I thought in my ignorance, or maybe in my perceptiveness, I thought it was both too easy and too difficult to write about, because I think that probably what everybody else did was they were smart to choose Beckett, and. And they did an allegorical reading which was maybe a little bit more straightforward. Is that the right way to go in terms of a really deep understanding of the play? Probably not. Was it the smart thing to do in a three hour Blue Book exam. Probably I wasn't perceptive enough to see the comedy in it. And I think the extent to which this is played for humor, I think really determines the extent to which I'm going to appreciate an adaptation of it. So the version available online from 2001 I find to have some moments of greatness, of course, and the performances are great, but mostly dour and really difficult to get through and really bleak. And the little glimpses that I've seen from the Patrick Stewart, Ian McKellen Broadway adaptation from 2013, and I think they also did an earlier one. That one seems to me like a version of Godot that I would really enjoy because I think ultimately it is sort of a black comedy version of Laurel and Hardy or Chaplin, and the humor makes it work. So probably when I was in college, I didn't understand how funny it was or how funny it could be. 4:00 Wes: Yeah. And so this 2001 version, this was Barry McGovern and Johnny Murphy and Alan Stanford, director Michael Lindsay-Hogg. And was it BBC? Is that. 4:12 Erin: Yeah, I think so. 4:14 Wes: Yeah. So, yeah, I really like that. It's, it's. I thought it was very good. You know, Rainn Wilson was recently in a. They did a production in la. There's no video. 4:23 Erin: Yeah, yeah, I heard that. 4:25 Wes: But they have some little teaser videos that are really interesting. 4:29 Erin: Did you take a look at any of the videos from the McKellen Stewart? 4:33 Wes: No, no, I wish I had. I didn't know about it. I didn't really didn't look at. I looked at the, you know, the one BBC one, but I didn't do a lot of research into different productions because I spent so much time with the play, which I think benefits a lot from being produced. It's not the most satisfying reading experience. I know you've taken an acting class because I know you've done some acting, right? And you can get. You do an acting class and they give you an exercise and they say, say one word over and over again, but with different emotions. You can do a lot with little. I was going to say Beckett's giving us very little, but that's not true. Famously, they say it's the play where nothing happens twice. Right. Because everything is repeated in the second half. But quite a bit does happen. It's just that a lot of it is verbal and it's wordplay and it's unclear. I don't know. How do you capture this? How do you capture this quality of the play? 5:37 Erin: It's routine based it's like vaudeville act. That's why I think comedy works for it. 5:43 Wes: It's like who's on first for the whole. 5:45 Erin: Yes. I mean, very much so. Very much so. It's Abbott and Costello, it's Laurel and Hardy. I mean, there's also quite a lot physically that is done in the play. Physical routines, the hat, the boots, falling down, trying to hold themselves up, falling down again. You know, there's a lot of business, comedy, business. Anyway, I ultimately, I think in spending a lot of time with the play, I came to a much greater appreciation of it than I had expected. And I also found it far funnier than I was expecting to find it primed, as I was sort of halfway through by looking up some of those clips from the McKellen Stewart adaptation which people said was too funny. You know, they were making it too funny and it should have been sadder or bleaker or something. That seemed to be at least one wing of the critical consensus about that adaptation. But I started to think, really, unless you want to be punished severely in your theater going experience, really, this should be, I think, done in a comedic way. And that seemed to be the heart of it. 6:48 Wes: Absolutely. There's plenty in the wordplay and stage directions to suggest that, yeah, you should play it up. Do a lot of this with humor. Yeah. And play it up. And you can do, you know, with much of the dialogue, you can make decisions that play it up even further. And I would say, yeah, I agree with you. The way to go is to play it up and try to breathe some life into what is otherwise potentially very sparse. Right. Put a few leaves on that tree, so to speak. In a way, it is a. It does enact desolation. Right. And it enacts timelessness and placelessness. Perhaps you can read it. Perhaps it's just allegory, which means the characters are, in a way just ciphers for something else, which is another form of desolation. There's not enough plot for the average person and there's not enough investment. You're not induced to enough investment in the characters to have some strong emotional reaction for them or to be induced by them. Right. So there's a lack of pathos, maybe, is the way to put it, Unless you go for the comedic element. But it's interesting. Yeah. Is it an allegory? 8:05 Erin: I hope not. I hate allegory. 8:08 Wes: Why do you hate allegory? 8:10 Erin: I don't know. A one to one relationship doesn't interest me. Or the allegorical reading has infected so much of art. There's this idea, I think, that people have increasingly, with, I don't know, maybe we're contributing to it with the podcast. I hope not. But people are out there trying to retrieve information easily. The CliffsNotes version of something. They want to know, what is this really about? And this is particularly pernicious in. In poetry, you know, what is the poem really about? As though everything is just these two levels. There's the veneer and then there's whatever is underneath it. And that's the level that you have to access. And you can ignore the veneer entirely and just sort of capture the meaning underneath. And that's the way that you have of rather, that's the way in which you can master the material. So suddenly you figured it out. You have the secret knowledge. And I think increasingly, no matter how complex or interesting or multivarious the potential interpretations of a work of art, people are looking for that sort of snappy way to get their arms around something. So people are trying to boil things down to a sort of an allegorical or something that looks like an allegorical read to me. And so that's. I think it flattens it, I think, to say that this play is allegorical on the one hand is probably true in a way. I mean, you know, it can be allegorical. But I think it's also. It's more than that. And insofar as I think what Godot maybe ultimately represents is something like the impossibility of an easy reading or the impossibility of settled meaning itself, even if that is, say, the allegorical answer, that immediately also complicates that one to one ratio. If you. The meaning is that there is no meaning, or if the meaning is that meaning is absent, then that automatically kind of complicates that one to one ratio that allegory would seem to suggest. 10:19 Wes: Well, as you know, I unapologetically read with a view to finding out what it's about. That's why, like, Subtext is the name of the book podcast. And I do it, you know, and. And so I'm. 10:32 Erin: But you don't do it in that way. 10:33 Wes: And I think there is. Right, well, I'm about to elaborate on that. So it's. So I do think there's something, you know, that. That works of art are about, even if they don't know they're about that, or if the. The creators don't know what they've written about, and it doesn't even require attribution of some unconscious intent or something, something like that. I just Think that the material itself has a certain dynamic and has a layer of manifest content, but there's something underneath and. Or there's something that's being expressed, a sense that goes beyond the mere reference. But in analog, right, that doesn't mean. So in other words, we can read. You know, we can read anything we want with a view to some sort of symbolic element or with a view to the thematic. It doesn't have to be symbolic or a view to the effective truth, the emotional truth that might underlie what's going on. But now, allegory, I guess, is a little bit more rigid, right? So you have the literal level, and there's this really systematic coordination between that literal level and some other. Right. So the literal level, characters and action and setting, and then what they're supposed to represent some conceptual level. So, for instance, you know, the allegory where warriors are fighting and the warriors represent virtues or something like that, it deadens the surface layer. It kind of saps it of content, makes it desolate, Right. Much like the setting here in this place. So perhaps he's speaking to the fact in the desolation of the setting for this play. He might already be speaking to the fact or warning you that if you read this allegorically, you're. You are sapping it of content and perhaps participating in this very thing that's going to be associated with waiting or expectation of a certain kind. So then. Yeah, then the question is, how do we read the play? I think it invites allegory, right? It certainly invites it. It strongly invites it because we get. Give me a few biblical allusions up front and. Right. It invites it because it's so sparse. It invites it because we're not learning necessarily a great deal about the inner lives of the characters and invites it because of the sparseness of the plot. I think we are tempted into simply reading it in an allegorical way. So what does Vladimir represent? What does Estragon represent? These are very suggestive names, right? Estragon is just French for. For what is it? Tarragon for French herb, Bernaise sauce and other things. Vladimir sounds Russian, and maybe there's some kind of regal aspect to it. Vladimir is more coherent and directive, maybe like an ego or a superego. Estragon is much more disorganized and can't remember. In fact, it's not even clear that he's actually waiting for Godot. In a way, maybe it's just Vladimir because estragon can't remember enough and has to be reminded constantly by Vladimir, that they can't leave because they're waiting for Godot, so he could be assimilated to the id, or at least to some aspect of the psyche which is not rational, maybe what Freud calls primary process, something more primitive and associative and dreamlike. And you can do that all day long with this play and do it in various different ways. And I think there's some worth to at least taking note of those parallels. Right. But if you get stuck in a Freudian reading or a social reading or one reading or another. Yeah. It quickly becomes a bit barren and unrewarding. On the other hand, how do you read a play in which. Right. Vladimir and Estragon, it seems like there aren't even full people. They do seem like psychological moments or moments within a psyche representing different psychological functions. But on the other hand, they're not just that. So I just want to reinforce your point that it's. And I know it's a point that's been made by critics as well, but it really does put you in an odd position as a spectator or reader. Right. Is it an allegory? Isn't it? How should I receive it? 14:58 Erin: I purposely didn't look at any secondary literature because I didn't want to be. I was familiar with it way, way back when I read this in college. And of course, I'm familiar with some of the pervading allegorical readings of the play, but I was really cautious to not be contaged by anyone in particular. You know, you said it invites allegory. I think at the same time, it disinvites it for the reasons that you've already outlined. You know, the play is not really. It's not, to me, very systematic in its symbols or its series. Right. 15:33 Wes: It invites you only to confound you because it's so disorganized. But you. 15:39 Erin: You know, the biblical allusion that you talk of is als…

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    The Romance of Self-Destruction in “Withnail and I” (1987) – Part 2 May 18, 2026
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    Wes & Erin continue their discussion of the cult classic “Withnail and I,” and whether our capacity for sublimation suffers less from the crisis of modernity than from our attempts to transcend it. Upcoming Episodes: Waiting for Godot, The Mummy Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Wes: Welcome to part two of our discussion of Withnail and I. We just got done discussing Danny and some of his commentary and the parallel between the end of the friendship between Withnail and Marwood and the end of the 60s thought we'd move on to the character of Monty and ultimately to a little bit what I want to discuss about romanticism and the urban versus the rural divide. But I thought maybe we should just start with Monty, since he's such a great character. They go, so Monty's with Nail's uncle and they go to his place to get the key to the cottage. Their solution? They're going to solve everything by going out into the country. Little do we know, but behind the scenes, Withnail has actually kind of sold marwood to the uncle, who's promised him some action if they can get the key, which sets up Monty's coming out to the countryside to intrude on them. Yeah, every scene with Monty in it is just fabulous. And some of the dialogue, his pomposity and then, as you mentioned before, double entendre. So, for instance, do you like vegetables? I've always been fond of root crops, but I only started to grow last summer. I happen to think the cauliflower more beautiful than the rose. Withnail mentions geraniums. Monty says, little traitors. I think the carrot infinitely more fascinating than the geranium. The carrot has mystery. Flowers are essentially tarts, prostitutes for the bees. There is, you will agree, a certain je ne sais quoi, something very special about a firm young carrot do help you anyway. 1:55 Erin: Yeah, what I love about his place is you look around the room and you realize that there's cauliflower in a vase rather than flowers, and then other vegetables are decorating the room in various places. 2:07 Wes: So. 2:07 Erin: Yeah, and it's very old fashioned English looking. So it sort of combines the brocade and the tapestries and the medieval looking England with gardening and having all these vegetables around and stuff. So he's sort of a synthesis of these wonderful English cultural touchstones in this one room. I think that when he says little traitors to Withnail's idea that he grows geraniums, I think he's calling Withnail a traitor for growing flowers. 2:39 Wes: Oh, I thought he was calling the geraniums traitors. 2:42 Erin: I wasn't sure about that. Yeah, the way that he said it, I thought it could be that. That they're traitors for growing geraniums. So there's something traitorous to one's sex about being interested in women. 2:54 Wes: Oh, yeah. 2:55 Erin: You know, that was the symbolic implication I took. 2:58 Wes: No, I think that's a good surmise. 3:01 Erin: One Withnail is going to be a pimp of Marwood just as he's a pimp, you know, over his geranium patch. Or whatever. But there's a lot about root vegetable. You know, I was thinking there's a lot about peeing in the film. There's a lot about time. We've covered all the. All the other drugs and stuff like that. But then there's a good bit about carrots. There will even be a marijuana carrot of sorts. Yeah. And he's cooking onions. He ends up killing the rats with onions. So more root vegetables. 3:29 Wes: Didn't think of that. Yeah. So when Monty comes out to the country, Right. So initially they hear him outside and they're afraid because they're worried about the poacher at this point, little do they know Monty is, at least for Marwood, the one that they should actually be afraid of. And then, of course, the, you know, they find out it's Monty ultimately. And then the next morning, our sense of what the cottage is, is transformed. I think it is almost like a rebirth because when they first get to the cottage, they've come from their squalid flat in London, Camden Town. And of course, they're telling everyone they're, you know, in the. And the boondocks that they're not. It's not the boondocks. That's not the right term for it. But anyway, in the countryside that they're not actually Londoners, so that they won't be hated for being Londoners. But what I think they would get, thought they would get out of that has turned out to be very disappointing. You get some scenes where Marwood can appreciate the countryside, but that's a very small part of it. They end up at a cottage that there's no heat and there's no water and they're burning fire furniture to get by and they don't have any food. And ultimately the farmer brings them a chicken they have to kill and then cook in the oven seated in a seated position. 4:48 Erin: But like unaccommodated man. 4:50 Wes: Yeah. 4:51 Erin: Poor bare forked animal. 4:54 Wes: Yeah. 4:55 Erin: This is. Again, they're a little shrunken down person. They can deal with it seems they could strangle a chicken. 5:01 Wes: Right. Although Withnail fantasizes about having shot it and then is very fond of the gun while they're there and they go out fishing to shoot fish. It sort of becomes a right. Survival's once again at stake. You get the sense in the beginning of the film it's desperate and their very survival is at stake because of the condition of the flat and the fact that they have no money. And then they get to the countryside and it's the same thing. Although the contrast with how things go once Monty's there. Making them breakfast in the morning gives you the impression that, okay, this is self imposed. They just bring the squalor and the deprivation with them. They're at a perfectly fine cottage. It is what it is. It's in the countryside. But the sense of it having been so dire is really about them. So in the morning, there's Monty making up a really nice breakfast. And they, of course, could have just gone, I guess, grocery shopping at any time. 6:00 Erin: Well, that's. That's the one thing. Yes, definitely, and certainly they could do much better. But I also wondered how much of it had to do with the lack of money and preparation, not understanding what was in the cottage or what wasn't in the cottage. Monty's come up with a bunch of things in the car, it seems, but, yeah, they're just. They're just sort of hopeless when Monty's there. Just immediately becomes really cozy and lovely and. Yeah. And I think there's something too, about. As I mentioned, Monty's apartment in London is. Or his house in London, I guess, is a fantasy of Englishness. And then they come up to the cottage and the cottage has portraits of George V and Mary of Teck on either side of the fireplace. So there's a. It's an older England that they've gone into. They go into the Crow and Crown, I think it is. It's the pub where they meet the. The poacher and the old English army man, who himself is, you know, very much a type similar to the. The guy I love in the Brendan Fraser Mummy, the 1999 mummy, which we should cover on the podcast at some point. It's one of my favorites. You know, the old guy, the old military man who's living out this fantasy, still believing that he's engaged in a war or something like that, who lies 7:12 Wes: about having been in the military. 7:14 Erin: Withnail with nail. Yeah. 7:16 Wes: And he says, oh, yeah, I could tell. And then, yeah. Asks where he's stationed. He's like, Ireland. He's like, oh, crack at the Mick. 7:24 Erin: Crack at the Mick. Which I take to be, you know, there's, you know, Withnail's stories, which he repeatedly invents, do show tremendous aptitude as an actor. He's always playing a role or putting on a kind of a disguise. But then also, the way that Withnail sort of advances the plot or the improvised plot twists that he comes up with do seem very associative. I took that to mean that he or I took the Ireland idea as being Adopted from the Irish guy that had confronted them in the pub in Camden. So that he's getting back at the Irish somehow by imagining this military past where he used to just. Right. So there's a wish fulfillment element to all of his little improvisations, no matter how ridiculous they are. He also says he's currently a journalist and that they're doing a story on the. On the town and small town life. 8:20 Wes: Right, right. 8:20 Erin: And then later he says that they're going to set a movie there, which is, you know, kind of more on the nose wish fulfillment. 8:26 Wes: But we are multi millionaires. 8:29 Erin: We're multimillionaires. Right. Which maybe Withnail is. He just can't access any of the money because his father's alive, withholding it from him. 8:38 Wes: Yeah. We get the sense that he's going to end up all right financially if he's still alive. And in a way, like his uncle. Right. His uncle had aspirations as well when younger and now he's fine, he's gotten his money from somewhere, but. 8:51 Erin: Yeah, that's right, that's right. Yeah. So maybe Monty is more psychologically, perhaps, just as threatening to Withnail as to Marwood. Not quite, but almost. Oh, yeah. So in the crow and crown, there are pictures of Elizabeth and Philip on the walls and there's an image of her coronation garb. So that would be the 50s. It is like they've stepped back in time. So there's something. If they're flat is the 60s and they have to escape the flat in order to find someplace that hasn't been destroyed by them in some way. 9:24 Wes: And I think that's pre modern. Right. So this is part of the romanticism. It's modernity and the urban are alienated and I'm going to find less alienated situation in the countryside with the simple folk and in being connected to nature and in a way going back in time. Which sounds like the point you're trying to make. Yeah. 9:50 Erin: It's as if the fantasy of the 60s, we're sort of seeing the reality of it. I mean, it could be that this is representative of 69 and therefore the failure of the promise of the 60s. Or this flat represents the entire decade and the fact that it's actually been downhill from the social fabric. And yes, the sort of fanciful or the loose grip on reality that the military guy represents, but still functioning and connected to real life in terms of just active, practical things like farming. That the 60s are being represented maybe as some kind of aberration in all of this. 10:29 Wes: Well, I think that the countryside doesn't turn out to be such a great thing after all. And partly, as I mentioned, I think they bring their problems with them, of course, but also we get the sense that the natural, which is supposed to be better, turns out to have its own sinister undercurrents. So, right, the bull, there's the randy bull. So it's not all great being out there in nature. There's a sexual power to nature which can be persecutory. The natural is about what grows and ultimately about the sexual. Monty is interested in carrots not just because they represent penises and not just because he's obese and likes to eat, but. Right. He's interested in the romantic connection to nature, which is also a kind of connection to sex, I think. So they're going to be just as fearful of, say, the poacher, although he turns out to be more benevolent and initially afraid that the poacher is trying to break into the house and all that stuff. But what I'm trying to say is that. And in the figure of Monty himself, I think you get romanticism as representative as having the sinister exploitative undercurrent. So just to give an example of some of Monty's great speeches, where right in that breakfast in the morning, it seems like everything is now coming up roses. Everything is transformed. It feels like the vacation that they wanted might be coming together because they have a nice breakfast. But then we start to get Monty's stuff. He says the old order changeth, yielding place to new. And God fulfills himself in many ways. And soon, I suppose I shall be swept away by some vulgar little tumor. Some vulgar little tumor. I love that. Oh, my boys, my boys. We're at the end of an age. We live in a land of weather forecasts and breakfasts that set in, shat on by Tories, shoveled up by labor. And here we are, we three, perhaps the last island of beauty in the world. Sounds a little bit Matthew Arnold esque. 12:34 Erin: Let us be true to one another. 12:36 Wes: Right, Right. Yeah, exactly. And he's going to hit on Marwood. What else from the countryside? When they're walking in the countryside and he's talking about they do their thing where they want the finest wines known to humanity of a grapevine. So later at dinner, surrounded by trees in nature, one feels a glorious stirring of the senses, a rejection of the poisonous inhibition and a fecund motion of the soul. All the glorious trials of youth, dear boy. Because Marwood makes a comment about the fact that the squalidness of the cottage interferes with the pleasure. He's like all the glorious trials of youth, dear boy. When I was a lad, I'd rocket off on my tandem with Wrigglesworth and we'd just ride and ride and at night we'd find some barn and fall asleep with the perfumes of nature sighing on our skin. Yeah, just great, great stuff. But in the end, right, all of that, what does Monty represent? He's given up on ambition, he tells us, but he looks at it with a certain kind of nostalgia and resignation. He's nostalgic also about the loves of his youth and he's representative of what might happen to Withnail after giving up. But also I think he's representative of the sinister undercurrent of romanticism and the countryside, which is that it's not all just carrots and roses, carrots and geraniums. 14:08 Erin: It's also stick. 14:09 Wes: There's, you know, the natural world is dangerous, it's violent, it's driven by sexual instinct. All of that stuff comes out in Monty. 14:18 Erin: He's a bit sad, you know, the way that he leaves and all of that. I mean, he's been humiliated kind of because of Withnail. But, you know, when I say, let us be true to one another, he does have a kind of. His singular moral code seems to be faithfulness and so lets Marwood off the hook because he doesn't want Marwood to be unfaithful, untrue. 14:38 Wes: I mean, he does try to rape him, essentially, 14:44 Erin: but he has stopped. 14:45 Wes: I mean, he does have some burglary, 14:48 Erin: he does have some, some more than natural, you know, he has some guardrails. Yeah, I thought, I thought a little bit about, about the fact that they're in the Lake District and what role Capital R Romanticism is playing here. Because one would think that this is a place which historically, for the last couple hundred years anyway, hasn't been totally devoid of artistic types. You know, I love the moment when Withnail yells up at the sky in that kind of Caspar David Friedrich beautiful vista, where he says, I'm gonna be a star. So I don't know what to make of all of that or that, that particular moment where rather than apprecia…

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    The Romance of Self-Destruction in “Withnail and I” (1987) May 10, 2026
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    It’s 1969, and as drug guru Danny tells us, “the greatest decade in the history of mankind is over.” There will, he says, be many refugees, and the film’s implication is that Withnail—who combines self-importance and lofty ambition with substance abuse and urban squalor—will not be one of them. Marwood, by contrast, has seen the writing on the wall, in the form of the salacious tabloid stories that, while they threaten to outcompete the world’s attention for the arts, ultimately can’t be used to excuse the pair’s failure to find work as actors. Countering this attentional collapse perhaps requires getting serious: leaving bohemian pretensions behind—and along with them, as Marwood finds out in their jaunt to the countryside—a backward-looking romanticism that can be used as a cover not just for artistic paralysis but upper class predations, both economic and sexual. Wes & Erin discuss the cult classic “Withnail and I,” and whether our capacity for sublimation suffers less from the crisis of modernity than from our attempts to transcend it. Upcoming Episodes: Waiting for Godot, The Mummy Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:11 Wes: It's 1969, and as drug guru Danny tells us, the greatest decade in the history of mankind is over. There will, he says, be many refugees. And the film's implication is that Withnail, who combines self importance and lofty ambition with substance abuse and urban squalor, will not be one of them. Marwood, by contrast, has seen the writing on the wall in the form of the salacious tabloid stories that while they threaten to out compete the world's attention for the arts, ultimately can't be used to excuse the pair's failure to find work as actors. Countering this attentional collapse perhaps requires getting serious, leaving bohemian pretensions behind. And along with them, as Marwood finds out on their jaunt to the countryside, a backward looking romanticism that can be used as a cover not just for artistic paralysis, but upper class predations, both economic and sexual. Today we discuss the cult classic Withnail and I, and whether our capacity for sublimation suffers less from the crisis of modernity than from our attempts to transcend it. This is Wes Alwan. And this is Erin Olonick, and you're listening to Subtext. Okay, Erin, I didn't ask you before I suggested this movie whether you had seen it or not, and I was curious about whether you'd seen it and whether you liked it, but I thought I'd wait until the podcast to learn that. So, yeah. So what's the answer to that? 1:46 Erin: I was trying to figure out if I had seen it before and my memory. I don't think I'm making this up. I think I tried to watch it and got repulsed and stopped watching it because of the whole matter in the sink thing. But I really liked it and I thought it was hilarious. As long as you don't eat anything while you're watching it, I think it's okay. But the curve at the beginning was just getting over the few gross things going on, which all kind of happen at the beginning of the film. But did you see this, like, around the time that it came out, or what's your experience with it? 2:19 Wes: I saw this in the 90s. My friend John Lebec showed it to me. I think we should dedicate this episode to John Lebeck, who liked the character that Withnail is based on, passed away young, and I think in some ways there are situations. I lived with Lebeck and he was my best friend for a long time. There were times in my life where I think we didn't quite reach the level of Withnail and Marwood in terms of squalor and dissolution. But I think we were trying. We were trying to get there. And I think there's a kind of romance in that or there's a romanticization of that, and maybe that has something to do with its association with being a down and out artist. It's much more romantic if you can make the artist part of that work. But otherwise it just becomes, well, what is it they're feeling in the beginning of the movie? You know, terror, I think at least Mara would nail is more angry, I think. But anyway, this kind of story, yeah, it does have an appeal to me. I'm a big fan of Orwell's down and out in Paris and London, for instance. I don't know if you've read that there's another book called Keep the Aspidistras Flying by Orwell, which is the same sort of quality. The down and out story, it's not quite like this, but Bukowski, I think we talked about this before and you're not a fan, but his stories can be very much like this. They're autobiographical and it's about him being a boozer and trying to be a writer. 3:56 Erin: But. 3:56 Wes: Yeah, so I think part of the thing I was trying to think about rewatching this was. And it has been a long time, I think I saw it in the 90s and I saw it again at some point. I think this is the third time, but it's probably more than a decade since I've seen it. But I was trying to think, what is it that's so appealing about a story like this, if it is appealing to people? And then what is it that can appeal to people about putting themselves in this state, in this position? And then the larger question of how this is related to 60s counterculture, because, of course, it's set in 1969 and they've come to an end of an era. And the final stages of this relationship, I think, in a way are meant to represent the end of the 60s and everything, the good and bad of it. 4:44 Erin: Well, what I find appealing about it is just the dialogue. There are just so many funny lines. The hysterical moment where the police officer screams, get in the van. 4:54 Wes: Yeah. That is. 4:59 Erin: I had to pause it because I was laughing so hard. 5:02 Wes: Just completely loses it. 5:04 Erin: Yeah, yeah. 5:05 Wes: In the shrillest. Yeah, the shrillest possible voice. Completely loses control of himself. 5:13 Erin: Good cop, crazy cop or bad cop, crazy cop. I don't know what. What they're doing there, but for me, the film seemed to be less about this idea of what it means to be an artist per se, and instead this hopelessness about becoming a man, that there was no route to maturity, that the future had been foreclosed for Marwood and Withnail in some way. And I think their particular artistic endeavor. So acting is about that same process. It's also about adopting another identity. Of course, they're male actors, so it's a male identity putting on another man or another life or another role, and therefore, perhaps training oneself in what it means to be that other man or in what it means to be a man in general. And then that's played upon, it seems, with these gay jokes that pervade the film with the idea of being maybe subject to other men or under the influence of other men, or even this actorly idea of putting on another man becomes this kind of joke in which they're putting on Monty. Monty himself is a former actor, I suppose. I don't know. Maybe. As I say that, I'm thinking, well, that really is about the artist's life. What probably just characterizes it more than anything is that one is subject to outside approval regard. Very little is under one's control when one is an artist. So. But I was more interested in this idea of manhood, masculinity and feeling like everybody wants to, yeah, screw you over and what that might mean. And kind of turning that into a joke about all the meanings of that phrase, which I'm putting politely, more politely than the film does. 6:58 Wes: Yeah. I think there's something there about the way in which a certain kind of aesthetic relationship to the aesthetic and to artistic ambitions leaves one vulnerable. Right. They get called a ponce. That's a big deal. By the Irishman in the bar. What's the name of the pub again? 7:17 Erin: There are so many great pub names. There's the King Henry, the one with the two Cs. 7:23 Wes: It's the mother black cap. They're called ponces at that point. Jake the poacher says to Marwood that he's a prancing tit and that he wants working on. Although the poacher turns out to be a bit more benevolent than they thought and ends up bringing them a rabbit in the end. So there's a certain amount of paranoia. I mean, there's a lot of paranoia in this, but there's the realistic, what turns out to be persecution by Monty, or at least towards Marwood. Monty turns out, really is after him sexually, even if it's going to mean burglary, as he puts it, which is great. But I Think there's two components there. One is being a bit more upper class. And so being a ponce. That sort of slur is not just about sexuality, although it is. It's about being a limousine liberal. That's actually a very poor way to put it. Or maybe it's more after the times, actually, at least the times in which the movie was made, that sort of accusation. But it's about being effete and not manly. So I think that's the relationship. That's the sort of position that being actors puts them in. It's not a manly thing to do. It's more feminine. I think that's the idea. Part of the movie is about the dangers of the romanticization of that sort of aspiration. You know, when we see Monty in the countryside, he has all these romance, right. The countryside itself, when they take that trip, there's supposed to be something romantic about it, right. In the larger sense, it's getting into the countryside and into a rural scene. Wordsworth and Keats and all that. And Monty himself has all this flowery talk, but it's a cover up for lust. It's a cover up for sexual persecution. And that's what romanticization of this sort potentially opens you. Opens you up to. So I think you're right. Yeah, it's about. There's a lot about masculinity and homosexuality. And I'm relating it here to the larger idea of being a vulnerability created by a more aesthetic attitude rather than practical attitude towards the world. 9:44 Erin: Acting not being a manly thing is doubly implicated here, both because as an artist you're not working with your hands, but also the particular trappings of being an actor. Doing things like putting on makeup, which Monty does at one point. The idea of playing dress up and then this idea of adopting another man's identity somehow almost as if it's like a. I don't know. I was. I was trying to think through that a little bit, this marriage that happens as an actor when you're assuming someone else's identity. So you stay yourself or you're using your own body as the kind of the vessel for maybe another man's identity. And so there's something perhaps inherently homosexual about that. But I think in every single episode in this sort of episodic film, there is some anxiety about male rape or about being bested by a man or in one instance, a bull. In every single part of the film, it happens over and over again. And when they're not explicitly talking about that, it's displaced into carrots and meat and other symbolic terminology. But the movie also has. I mean, we get Dani as someone who's their age, but also predominantly, they're just interacting with older men. Also the farmer. The farmer is sort of more closer to their age than some of the other men in the film, but predominantly they're interacting with older men when they're not interacting with, you know, the Irish guy at the pub or the poacher, like these bigger, scarier, more obviously manly type of guys. And there are no women in the film of their own age whatsoever, which is one of the first things I notice. They yell at those schoolgirls with. With Nell, yells at the schoolgirls out the window, scrubbers. Other than that, you don't see any women of their. I mean, not including that, you don't see any women of their generation. You only see those schoolgirls and then the older women, like, in the tea rooms in Penrith and the farmer's mother. So it's a world devoid of women and they're just really, really scared of the advances of men. And then in the cafe with the first scene where Marwood puts the kettle on and then goes down to the cafe, he's looking at the headlines in the newspaper and the first headline we see is, moment of fulfillment for local boy who became a woman. You know, the pipeline is boy to woman, nude. It's not boy to man. Right. There's no. This is the. This seems to be the crisis. How do you grow up and become. How do you become a man? Is the central idea, maybe, that Marwood and Withnail are struggling with. Are you. You can't really become a Monty. Monty has a whole history of montiness that obviously Marwood and Withnail don't share. You can't become the old drunk military man in the pub, and they're not capable of becoming Jeff Woad or the poacher or the big burly Irish guy. What is their route to manhood? Which is a weird thing because they both look old to be thinking about that, but whatever. 12:56 Wes: Yeah. Well, I want to focus a little bit on this news theme because I think it's the way the film starts and there's a relationship here to art as well, insofar as the news is what competes for attention with the aesthetic from others. People who are reading newspapers are not reading books. And in particular, it has to do with this salacious news. Right. So there's the woman becoming a man. Then there's the nude au pair's secret life. That's another headline These are real headlines apparently from the time and the way Marwood narrates this. And this is one of the great. There's just so much great dialogue, as you said, and some great voiceover as well. He says 13 million Londoners have to wake up to this. The murder and Albran and rape. And I'm sitting in this bloody shack and I can't cope with Withnail. I must be out of my mind. I must go home at once and discuss these problems and discuss his problems in depth. I thought it was these problems. It's written here as his discuss his problems in depth. When he gets home, Withnail is reading the news. And let's see, Curse of the Superman. Yeah, before that. There's just so many great lines in this I hate to skip over, but my thumbs have gone weird. I'm in the middle of a bloody overdose. I feel really dreadful. And then with nails, so do I. So does everyone. Look at my tongue. Gray yellow sock. And then goes on to talk about this curse of the supermen. People taking steroids to win competitions. Athletes like Jeff Woad. So in a world exclusive interview, 33 year old shot putter Jeff Woad, who weighs 317 pounds, admitted taking massive doses of anabolic steroids, drugs banned in sport. He used to get in bad tempers, says his wife. He used to pick on me, but now he's stopped. He's much better. In our sex life and in our general, the sex life of course comes first. And then, Jesus Christ. This huge thatch headed, this huge thatched head with its earlobes and cannonballs is now considered sane. And then Marwa would saying, please, I don't feel good with nail. That's what you'd say. But that wouldn't wash with Jeff. No. He'd like a bit of pleading add spice to it. In fact, he'd probably tell you that he was going to do what he was going to do before he did it. I'm going to pull your head off. N…

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    The Ethics of Seeing in Susan Sontag’s “On Photography” (Part 2) Mar 23, 2026
    Show notes

    Photography is a technology of contradictions. It is at once mechanical and mysterious, even magical. It furnishes evidence of presence while being a token of absence. It can show us proof but can’t, without accompanying narration or context, make us understand. And perhaps most perplexing of all, it is an imperialistic technology which, paradoxically, atomizes the world and democratizes all events and experiences, making each viewer of photographs the owner of a facsimile-world in his or her head. Wes & Erin discuss two essays from Susan Sontag’s collection, “On Photography,” “In Plato’s Cave” and “America, Seen Through Photographs, Darkly,” and ask what constitutes photography’s “ethics of seeing,” and whether Sontag suggests an alternative comportment towards the camera, the subject, and the photographic image. Upcoming Episodes: Withnail & I; Waiting for Godot Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:12 Erin: Okay. Welcome to part two of our discussion of two essays from Susan Sontag's collection on photography. We're covering In Plato's Cave and America Seen Through Photographs Darkly, which I've been bringing in a little bit primarily, but we've just been talking about In Plato's Cave. And I want to continue talking about the implied ethics, I want to call it, of Sontag's critique of photography by speaking of the ways in which photographs inure us. I think Sontag is very subtly setting up a shadow of that in which she's implying that there might be a different relationship to photography which we could somehow inculcate in ourselves. I wonder if we can use this essay, in other words, to spin out some theories about what Sontag would say is a more ethical relationship to the photographic image. I think there's a suggestion in a couple of places what that might be. Well, she has this idea, as we've already covered, that there is something aggressive and therefore imperialistic about photography, and also that it flattens and democratizes the world at the same time. And therefore, in a strange sort of way, I think her middle Ground, or what she might be very subtly advocating for, is a kind of aristocracy of images. A word which I'm not sure I'm totally comfortable using. And I don't want to put words in her mouth, but a curation of images which suggests a kind of hierarchical relationship. So the place that I'm getting this. And you'll tell me if I'm crazy for drawing this conclusion, but the place that I'm getting this is when she talks about. Photographs are themselves packaged. They're a way of packaging the world, and they somehow invite packaging. And then she talks about a photograph working well in a book. Because unlike a painting, which is not smooth and not printed out, a photograph already is smooth and printed. So when it's reproduced in a book, it keeps much of its essential quality. And she says, but still, the book is not a wholly satisfactory scheme. For putting groups of photographs into general circulation. The sequence in which the photographs are to be looked at is proposed by the order of pages, but nothing holds readers to the recommended order or indicates the amount of time to be spent on each photograph. Chris Marker's film, a brilliantly orchestrated meditation on photographs of all sorts and themes, suggests a subtler and more rigorous way of packaging and enlarging still photographs. Both the order and the exact time for looking at each photograph are imposed. And there is a gain in visual legibility and emotional impact. So that's where. That's where I'm getting this curation scheme from. You have a bunch of photographs in a book. You might open it up and flip through, and you're almost, you know, your eyes are kind of glazing over. You're not really looking at anything. You're not giving an equal amount of time to distinct images. And so she's implying that when photographs are in a film in which each photograph is given a set amount of time by some. Some director or some curator of these images who's forcing you to look at just say one photo for 15 seconds and then the next photo for 20 seconds. That this creates a different kind of relationship to the image and the person who is making this film. Curating this selection, determining the order, determining the amount of time allotted to each individual photograph is doing you a service, it seems. That's kind of what she's implying about this Chris Marker film, in which there's an imposed order. And she says, as a result, a gain in visual legibility and emotional impact. So to me, that implies that there is a better way to consume images. And that is by having someone who presumably knows More than we do curating that experience of images. For us, there might be some sort of curatorial relationship which is better than our current democratized, willy nilly relationship with images. Do you see where I'm getting this aristocratic. 4:24 Wes: Yeah. So there's not a lot in this essay that's positive. You know, we'll get to the way it concludes in a second. Which seems pretty globally negative. I mean, right? There are hints of the positive when she says, for instance, that after looking at Holocaust photos, I felt irrevocably grieved, wounded, but a part of my feelings started to tighten. Something went dead, something is still crying. So that's actually just a mixed picture right there. Grief, I think, would be a positive effect and would serve the ethical. Right. So one question is, to what extent can photography serve the political and the ethical? To what extent can it arouse conscience? And then to what extent does it arouse all these other feelings, like manic defenses in the sense of possessing the world and that other stuff? And the point that you're focusing on, which I think is early on in the essay. Right. Gets at the fact that a more curated relationship to images could have a more positive effect. And then we have to ask ourselves, you know, what kinds of effects are we thinking of? Are we thinking of the aesthetic, the moral, the political? Do we need them to be sequenced for us and into film form? Or is it enough to be in a museum and to have photographs by great artists? Of course, she's going to have quite an interesting critique of Diane Arbus in the next essay, and I've only read the first two essays of this book. So given that you've read the whole book, is there a more expansive, positive picture that she gives for photography? 6:02 Erin: Okay, no. And I think that's why I'm interested in trying to find the flip side of this critique. It might be that it simply just opens up a whole other can of worms, like who gets to curate? Who decides? Is it simply that there is some aristocracy of artists implied by this, say, this film director who's curated these images and set times for them? She finds this effective. So is it that artists are the ones who can curate these for us? Well, not really, because then she also has Arbus as an artist photographer. She's selecting subjects and choosing what to photograph. And Sontag has problems, as do I, with some of those selections. So I've set a sort of impossible task for us, which is to try and figure out what Sontag might have said or might be saying in some sort of shadow, of this essay, about what a positive relationship to photographs might be. Yeah, so it's all speculative, but there is an idea of refusal as well, of refusal of looking or a refusal to inure ourselves, which seems implicit in the. At the end of Plato's Cave and the discussion of understanding, the way the 7:14 Wes: essay wraps up, which is actually quite negative. She makes a few different negative points about photography. One is so on my page 16, she'll say the ethical content of photographs is fragile. And they're fragile because the pathos of pastness kind of swallows them up. She'll say the particular qualities and intentions of the photographs tend to be swallowed up in the general pathos of time past. So whether it's a photograph from 1900 that might have had some emotional effect back then to us, just might look old timey. And the old timeiness of it is more interesting to us than whatever pathos is there in the subject matter of the picture. And then she gets into the sort of incorporation of photography into institutions of control, like with the police, for instance, or bureaucracy. We photograph, we have to have a photographic id. And despite all that, she'll say there's an informational value to pictures in those bureaucratic contexts. But for most people, she'll say the informational value of pictures is on the same order as that of fiction. And she compares a tabloid like the Daily News to Le Monde, which runs no photographs. And the suggestion here is that by giving us pictures, the tabloid, in fact is farther away from truth than just the written word. And I think there's something to that. So that's what I take as the first of a kind of one, two punch at the end of the essay, a negative view of things. And then the other is more generally about photography fragmenting the world and getting at, I think, what you were. You just mentioned, which is the kind of foreclosure of genuine understanding because it makes the world seem more available than it actually is. We give ourselves the illusion of knowing things by way of the camera, the photograph. But we're denying the depth behind that surface. And so for that reason, I think she says, this is page 18 in my book. Basically, they can never give us political or ethical knowledge. So while it can goad conscience, it can finally never be ethical or political knowledge. The knowledge gained through still photographs will always be some kind of sentimentalism, whether cynical or humanist. You know, there's a little bit of positive light here, the idea that it can goad conscience, for instance, in certain contexts. And we're also not, you know, we're not hearing about film, you know, except for that part that you noted about putting still photos in sequence in a film. Is film better? I don't know. 10:06 Erin: I think it is. I think it is. She does call television a stream of under selected images, right? Each one canceling out the one before or something like that. And so that under selection seems to kind of exonerate it in a way and also make it less interesting. I should say that I think there could be more positive. I read the first four in the book for the purposes of the podcast. I've in the past read the whole book, so I could be just not remembering a more positive. She does say in one of the essays, for instance, I remember that photographs don't teach us about surprising things that are ugly. You know, they don't surprise us really with ugliness, but they can surprise us with beauty. So that they could be a way to find more in the world, which is surprisingly beautiful. So that would be an example of something I could think of which is a positive statement about photography. But for the most part, the relentless criticism. And she's someone who enjoyed film, and film has a bunch of implications which make it fall outside of the critiques that she levies against photographs. Like just the mere fact that if it's a. If it's a film with a plot, it's not purporting to be an image of something real or of something that really happened. I mean, it is insofar as those actors really were all standing together in a room. Maybe not anymore, but it used to be evidence that they were all standing together in a room. But I think it has just a vastly different set of moral qualities about it. But she says only that which narrates can make us understand and that we need narrative. Photography implies that we know about the world if we accept it as the camera records it. But this is the opposite of understanding, which starts from not accepting the world as it looks. All possibility of understanding is rooted in the ability to say no, Strictly speaking, one never understands anything from a photograph. And then later in the paragraph, only that which narrates can make us understand. So this. This very idea that we need narration is, I think, what I'm getting at here when I'm describing that she's implicitly making this argument that aristocracy is some kind of middle road. That can help, because I think that's. That's the implication of needing a narrative who is only that which narrates can make us understand. Well, what is going to narrate to us, what narration are we going to receive? Who is going to be the one who narrates? That's very opaque to me. But it seems we do need a narrator. There are people who by implication here are in some sort of privileged position to be able to narrate these images to us. 12:40 Wes: Yeah, I think that's important. So in a way, we need a point of view. And the photograph might give us the idea that we have a view from nowhere, in a sense, but also because it can't give us all the context and it can't give us a narrative and it's outside of time in a sense. Or it doesn't cover an expanse of time. It doesn't give us the ability to fully understand, which is not by itself a problem, except that it gives us the illusion of understanding because it's. Look, there's reality. 13:09 Erin: Right, Right. And so this is where everybody is the king of their own kingdom of mental images, determining which is making up meaning from within that image world. Even though the possibility of finding meaning in a given image is entirely dependent on it being properly narrativized so that we might superimpose meanings on images which aren't really there. 13:34 Wes: She gives this great. Just around the place where you read. The camera's rendering of reality must always hide more than it discloses. In contrast to the amorous relation which is based on how something looks, understanding is based on how it functions and functioning, takes place in time and must be explained in time. Only that which narrates can make us understand. I hope I didn't just reread exactly the same quote. Maybe it's worth rereading twice. So that's very important. Understanding requiring an understanding of function and therefore requiring the inclusion of time and the need for narration. 14:14 Erin: And this refusal idea, which I should tip my hand a little bit more and explain that. The reason why this stuck out to me and why I suddenly wanted to think about a positive ethics of relations of our relationship to photography is that I got into a kind of argument with somebody a couple of weeks ago when I said that I didn't like to expose myself to certain images. 14:38 Wes: Why they can't see you. Just kidding. 14:42 Erin: And I was concerned about being inured to. I mean, specifically, we were talking about Game of Thrones and I just said that I really didn't. I knew about the kinds of things that are in Game of Thrones and I did. And I realized this is obviously like dwarves, we've just been taught. Yes, exactly. 14:59 Wes: That's why you can't look at Diane Arbus either. 15:02 Erin: Exactly. No, but, you know, we were talking about that show, and I said, oh, you know, it seems like it would be a really interesting show to watch, and I j…

    Full show notes at the publisher

    The Ethics of Seeing in Susan Sontag’s “On Photography” Mar 17, 2026
    Show notes

    Photography is a technology of contradictions. It is at once mechanical and mysterious, even magical. It furnishes evidence of presence while being a token of absence. It can show us proof but can’t, without accompanying narration or context, make us understand. And perhaps most perplexing of all, it is an imperialistic technology which, paradoxically, atomizes the world and democratizes all events and experiences, making each viewer of photographs the owner of a facsimile-world in his or her head. Wes & Erin discuss two essays from Susan Sontag’s collection, “On Photography,” “In Plato’s Cave” and “America, Seen Through Photographs, Darkly,” and ask what constitutes photography’s “ethics of seeing,” and whether Sontag suggests an alternative comportment towards the camera, the subject, and the photographic image. Upcoming Episodes: Withnail & I; Waiting for Godot Pre-order Erin’s forthcoming book “Avail” here: http://subtextpodcast.com/avail For bonus content, become a paid subscriber at Patreon or directly on the Apple Podcasts app. Patreon subscribers also get early access to ad-free regular episodes. Also from Wes: Curtain Times, a calendar of Boston theatre, classical, talks and readings. Follow:Twitter | Facebook | Website Transcript 0:12 Erin: Photography is a technology of contradictions. It is at once mechanical and mysterious, even magical. It furnishes evidence of presence while being a token of absence. It can show us proof, but can't, without accompanying narration or context, make us understand. And perhaps most perplexing of all, it is an imperialistic technology which paradoxically atomizes the world and democratizes all events and experiences, making each viewer of photographs the owner of a facsimile world in his or her head. Today we're discussing two essays from Susan Sontag's collection on photography in Plato's Cave and Seen Through Photographs Darkly, and asking what constitutes photography's ethics of seeing and whether Sontag suggests an alternative comportment towards the camera, the subject, and the photographic image. This is Erin O'Luanaigh. This is Wes Alwan, and you're listening to Subtext. So, Wes, just coincidentally, I've been printing out tons of photographs over the last few days of my sister at various stages of her life because I'm the maid of honor for her wedding and I'm throwing her bridal shower. So, you know, we had decided to cover these essays. And then just over the last couple days, I happened to be looking through old family photo albums anyway, so it's been a strange thing to read these essays in tandem with that. And I've been thinking about how attached I am. I wouldn't say that I take a lot of photos, but I love photos. I love photos of family. I have photos everywhere, and various apartments I've lived in have always been covered in photos. I just wonder what your relationship is. You don't strike me as someone who takes a lot of photos either. Do you have a lot of photo albums? Are there certain photos that you love looking at? Do you have attachments to photos? 2:10 Wes: I do have some photo albums and I used to curate those much more actively when I was in my 20s and maybe 30s, but because it's become much less common to actually, you know, there was a time when you had to take your disposable camera to the. To the pharmacy and have them do their magic. And you. 2:32 Erin: I'm going to the pharmacy after this to pick up. Oh, really? Yeah, because I'm making displays which are for the bridal shower, so I have to go pick up prints from CVS for the first time in years. Just later this afternoon. 2:48 Wes: Amazing. That's the. 2:49 Erin: The coincidences that. Bizarre. 2:51 Wes: Yeah. You know, and then you'd have to wait a couple weeks or whatever, and it was. But sad to say, I think the. What do you even call them? What's the thing? You keep your photos in the binder. Those are in storage. And I've digitized everything. I digitized everything. And I digitized a bunch of my mom's photos that she had kind of lying around because I wanted some of those. But she would always. She's always worried about me taking her photos. You know, like, it was always a thing with my mom and me. Like, she accused me of stealing her books, which I. Which I did, and taking the taking as a kid, you know, like taking her books out of her room and putting them in my room or out of the living room and just putting them on the shelves in my room. But anyway, yeah, now I have a digital collection, and I can't say that I spend a lot of time looking at that, except for pictures of my cat. Those are like the main pictures that I take if I go on a vacation. So recently I was in Tucson and went up to Mount Lemmon and did various things. So I'll take a few photos. How do I put this? I don't take a lot. I don't like the way it. It's, you know, for reasons that Sontag talks about, the way it interrupts the experience, or it feels like I'm trying to behave in an acquisitive way towards the experience or commodify it. And also, I don't know what the point is exactly. I mean, you see people taking so many photos. It's like, how would you ever have the time in your life to go back and look at all the photos that you're taking? No one's going to even have the time. It goes into the cloud, the cloud storage, and that's it. And it's reassuring to know that it exists there. So you have that you could go back to it, but she probably won't. 4:39 Erin: It occurred to me that a lot of what Sontag covers in the essays is just even more apparent now with the iPhone. And so a lot of this seems to me to be super relevant. But one of the phenomena that I've been talking about with a friend of mine in relation to this. Yeah, just these thousands and thousands of images that live on our phones or on our computers is, I think, this further, I don't know, democratization of experience that she's talking about, which is, you know, how you go into. Into iphotos and it'll show you. Well, first of all, everything is organized by date. There are maps, too. Like, you could look at the map of the world and see the photos that you've taken in different locations. But specifically this on this date function where it will show you what you were doing on the same day a year ago, five years ago, whatever. And Facebook does this too, right? With Facebook memories, which I was obsessed with for a while, probably around the time that it first rolled out or when I first noticed it, which might have been a long time afterwards. And it had this curious effect, specifically the days in which it would. There was nothing that you had posted on that day in all the years that you've had Facebook, if you, if you know it's today is March 2nd, if there was nothing that you ever did on March 2nd that you posted on Facebook about it would tell you you have no memories on this day, which I thought was, you know, chilling. And it would. It almost spurs you to want to. I mean, it doesn't for me, but it would spur you to want, know what you were doing on that day or to post something so that next year, on March 2, you would have something that, you know, some evidence that you existed on that day. But in, in relation to this, this democratization, it's as if all of these photo apps now want every day to be like an anniversary or a birthday. Every day becomes a significant day. So insofar as every experience a photograph, as Sontag says, becomes flattened. Everyone who's. Who's photographed is a celebrity and therefore everyone is a celebrity and therefore nobody's a celebrity. This tying it to a date so that you might be, you know, 50 years ago. You might be photographed every, every year on your birthday and every year at school picture day or something like that. And other than that, maybe you don't have. And graduation, maybe you don't have very many everyday photos of your life now. It's as though every day of the year is some kind of big event. And if you don't have a photograph from that specific date, there's this black hole in your photographic record. The attempt to capture everything in your life and therefore give meaning to every moment of your life. And obviously the flip side of that is taking away meaning in every moment of your life. That creep, it just seems to get more and more like, I wonder what the next step is beyond that. Once, once every day has become an anniversary, you know, is it going to show you what you were doing hour by hour, minute by minute, where you were what. When you go places, will it ping on your phone? Your past photographs from that particular street corner, Starbucks, hotel, me get pen, I 7:42 Wes: need to write these ideas down, because I can get AI to Vibe code this for me. 7:49 Erin: I don't know what the point of any of this is, just that, yeah, I was really interested in this idea of an imperializing democracy that Sontag pinpoints. And that's kind of the. Where I wanted to begin. But I'm going about it in a very weird way. 8:03 Wes: Yeah, that's interesting. A kind of leveling that between experiences that becomes overpowering or subjects us. Is that the idea? 8:12 Erin: Yeah. She makes the point very subtly. She says on page seven, this is in Plato's cave. From its start, photography implied the capture of the largest possible number of subjects. Painting never had so imperial a scope. The subsequent industrialization of camera technology only carried out a promise inherent in photography from its very beginning, to democratize all experiences by translating them into images. It's a bit of a stretch, but I just noted the proximity in the paragraph. I mean, they're a sentence apart from each other. Imperial and democratize. So the sense that it's a. It's that photography is attempting to colonize the whole world. But what it's doing really is setting up the pseudo world of images which stands in parallel to the actual world. Everything in the world is captured in individual photographs. So everything is atomized, it's democratized because anything photographed becomes equivalent to anything else that is photographed. And then there's also this democracy where we're all imperial rulers over. Over the image world that we've constructed in our own heads that gives us the impression that we own it or that we understand it or that we can see it and kind of map it in our own heads, whether we've been to these places or not. And that that's somehow given to everybody. So we're all emperors over our own internal image worlds. And the equality of that is the democratic part, I suppose. I think something like really complex is happening in the. In her use of those two terms side by side. 9:51 Wes: Right. There's a sense in which photographs become an aid to memory. And they can also become a replacement for memory. And that's part of the problem. So the minute that you're taking a snapshot of something on a vacation, it takes you out of the experience because, again, it gives you the sense that you've acquired it. And I've put it in my little box. My little. It's like taking a note now. I don't have to, really. If I don't have to rely on memory, then why let myself be as immersed in the experience as I might otherwise? Let myself be. Because that's on the record. Something like that. But here, at the point that you were quoting her, she had just talked about how despite the fact that photographs are used as evidence and they can incriminate and they can justify and they suggest that something exists, there's always the selection. Selection becomes a kind of interpretation. We decide what we're going to photograph and when we're going to photograph them and how. And eventually, as we get into the other essay, how people are going to pose and all of that stuff. So she mentions taking shots of sharecroppers in a way that'll express their poverty and dignity, for instance. But the other aspect here, I think that you're getting at is the kind of aggression that's paradoxically involved in passivity and ubiquity. So maybe just to read. We'll give people an idea, since she's such a fabulous essayist. I'll just read it. Images which idealize, like most fashion and animal photography, are no less aggressive than work, which makes a virtue of plainness. Like class pictures, still lifes of the bleaker sort and mugshots, there is an aggression implicit in every use of the camera. This is as evident in the 1850s, photography's glorious first two decades, as it is in all the succeeding decades during which technology made possible an ever increasing spread of that mentality which looks at the world as a set of potential photographs. Even for such early masters as David Octavius Hill and Juliet Margaret Cameron, Julia Margaret Cameron, who used the camera as a means of getting painterly images, the point of taking photographs was a vast departure from the aims of painters. I think you already read this. Right from its start, photography implied the capture of the largest possible number of subjects. Painting never had so imperial a scope. The subsequent industrialization of camera technology only carried out a promise inherent photography in photography from its very beginning. To democratize all experiences by translating them into images. So it's there. Interestingly, the kind of thing that the advance of technology makes possible, I think she thinks is already there from the very beginning, this democratization of experience. But it really accelerates it. And then we get into the ubiquity of it with everyone has a pocket camera, and little did she know that real it would all just be in the phone. You'd sound like a crazy person if you said that around this time. And everyone would just have phones in their pockets that were also cameras. 13:04 Erin: I guess another way of putting this is to say that photography is an aggressive imperialistic enforcement of a democratic relationship to the world, which is to say a sort of enforced equality or flattening. That paragraph, I think, is the most interesting in an essay full of just the most brilliant paragraphs. 13:27 Wes: Agreed. 13:28 Erin: In response to what you said about. About photographs becoming a replacement of memory, I think that's absolutely true, and I think that's even more true now. I mean, I think it's true in a way that Sontag never could have anticipated. I mean, she's. She's already sort of hinting at it, of course, But I do think that there's something almost quaint now, or in fact, quite quaint about actual physical photo albums. She talks about the elegiac quality of photos and photos being a memento mori, which I think is a little bit different from being an aide to memory. You know, so you look back through a photo album and it might trigger a memory of a certain day or even how you were feeling in that moment, but really, it seems designed for pathos. And as she talks about capturing somebody at a moment which is now past or now dead or an earlier version of that person. Right. And I think now what we have is maybe rather than walking around with these image worlds in our head, these facsimiles of the world in our head, as she's suggesting, photographs supply us with. Really, we're walking around with these facsimiles of the world in our phones, and we've exported this external hard drive. We've exported all of our memories to this object as well, so that we don't have to hold onto the memories in our heads, even i…

    Full show notes at the publisher

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