23/04/2025

Michel Mann, An Interview and An Essay

 


 

Michael Mann’s Thief received mixed reviews and only modest box-office success when it opened in 1981, but it has since become acknowledged as a classic. This is nothing new for Mann, some of whose films have taken years, even decades, to find their audience. But the cosmic influence of Thief — which came out on 4K from the Criterion Collection earlier this month, and is among a collection of Mann films streaming on the Criterion Channel right now — was felt not long after its release. With its waves of electronica, its foregrounding of style, its pendulum swings between romanticism and alienation, the movie turned out to be one of the harbingers of what many deemed the MTV aesthetic.

But there is more to Thief’s achievement. Mann saw the film as a decidedly political work, showing how an independent, high-end thief, Frank (James Caan), was co-opted and exploited by the notorious Chicago Outfit. Frank, who has spent much of his life in prison, initially resists these mob bosses’ overtures. But he’s got a plan for his life, and it involves marrying Jessie (Tuesday Weld), a woman he’s just started dating and who agrees to start a family after an unforgettable late-night coffee-shop conversation (one of several long, iconic coffee-shop scenes that dot Mann’s oeuvre). Which means that now, all of a sudden, Frank needs more money. So, he agrees to work with the Outfit in order to get bigger scores. These men in turn try to run his life and keep most of his share, so they can invest it in new shopping mall developments. Mann has always said that Thief’s central dynamic of labor and exploitation could easily be transposed to other workplaces. Frank effectively quotes Karl Marx’s labor theory of value when he tells Leo (Robert Prosky), the alternately avuncular and demonic Outfit boss who seeks to control him, “I can see my money is still in your pocket, which is from the yield of my labor.” When I interviewed him in 2023, Mann noted that he saw that line pop up on pickets during that year’s WGA-SAG strike.

This is also why the contemporaneous criticisms of the picture as style over substance ring so hollow today. Watching Thief, yes, we’re naturally mesmerized by its nocturnal compositions, its lovely sense of melancholy, its almost abstract robbery sequences filled with sparks and flames bursting off steel vaults. But there are emotional, political, and narrative undercurrents at work here. “You’re making big profits from my work, my risk, my sweat,” Frank tells Leo. And we see Frank’s work, his risk, his sweat: The film spends an unusual amount of screen time portraying how he and his partners prepare for their scores, gathering and building the right equipment, evading alarm systems and police; then it spends even more time showing the jobs themselves, as these men lug giant pieces of equipment (all real tools used by the professional thieves Mann hired as consultants on the film) into bank vaults and exhaust themselves drilling holes in safes. Mann dwells on these scenes not just because they’re spectacular and hypnotic to watch — they are — but because he wants to convey the fact that this is all, in fact, labor. By the time Frank sits down in front of his handiwork to take a deep breath and light a cigarette, we feel his exhaustion, his relief, his sense of a hard job well done. And, of course, we feel his frustration when the yield of that labor is taken from him.

I’ve spoken to Mann a few times over the years about his work. But we’d never really gone deep on Thief specifically. The occasion of this 4K release seemed like the right time to do so. (And yes, I did ask him about Heat 2.)

Thief was such a visually arresting film for its era. Was there a lot of visual research you did for it — films, photographs, things like that?

 
Not affecting the visualization. The visualization of it was: How do I want you to feel about Frank relative to the city he’s operating within, the circumstances of his life? I wanted you to see and feel that city from within his perspective. For Frank, Chicago is not this flat city built on the Great Plains. It’s a three-dimensional matrix. It’s a maze that he has to operate in and also decode and pursue. So, I took advantage of what Chicago looks like when it rains. Because as the black streets get reflective and the lights reflect off them, you feel like you’re driving through a tunnel, not like you’re driving on top of a surface. We wet down the streets at night so they would be reflective, and that became the camera perspective, as well as him having that black ’71 Eldorado and seeing the lights reflected all over the car as he moved through it.

This sense of him moving through a tunnel also highlights his loneliness, which feels crucial to the fact that he then falls in love. 

 
I don’t know that he’s lonely as much as alone. He views life very much as an outsider, and he’s aware of it. I thought of him as a certain kind of conventional character in literature, which is the wild child. Somebody who, because of his circumstances, has grown up outside of society. In Frank’s case, he has been in prison from when he was 18 to sometime in his late 30s. He didn’t have TV. Then he’s suddenly dropped into this society and its mores, the values, the culture — this matrix of life as it is in 1980. How does he prepare himself? Who will I be? How should I conduct myself? What should my life be? So, he’s using sources like magazines and newspapers to put together that collage. Okay, I’m going to have a car. What kind of car should I have? I’m going to have a house. What kind of house should I have? Should I have a wife? Should I not have a wife?

He also, like a lot of convicts that I met, used the time in prison to read. It was reading and researching how life is for an extremely pragmatic purpose: “Why should I not commit suicide and just end this?” That goes back to experiences I had with some convicts in Folsom when I was casting The Jericho Mile. I had guys quoting Immanuel Kant to me. One guy was quoting the labor theory of value. He had become a Marxist and a Buddhist at the same time, because he needed to get an answer to the question: “What is my life to myself?” This was a guy with a sixth-grade education. They’d go into libraries and say, “I’m doing time. Give me a book on time.” I cast 28 convicts in roles in The Jericho Mile. There’s a guy I tried to cast who said, “No, man, I like what you said you’re doing here and everything, but I can’t be in your movie.” I asked him why. And he said, “Because if I allowed myself to be in your movie, I would allow you to appropriate the surplus capital of my bad karma.” And he wasn’t being cute. Inherent in that answer was the fact that he saw the time he was doing as his labor, and that the reason he was doing time was because he had bad karma in the first place, i.e., he got caught.



This idea of labor runs throughout Thief. It’s there in the opening scene: You show that the work Frank does really is work. The heavy equipment, the long hours, the patience required to stand there and drill a hole forever. I’ve seen a million heist movies, but I’ve never seen one that actually says: This is someone’s labor. 

 
By the way, the prep they do is kind of like how you make a movie, in a funny way. How efficiently you prepare, research, plan what you’re going to do. How are you going to bypass the alarm systems, how are you going to go in, how are you going to monitor the date, the time. If it’s something in the northwest side of Chicago, it would be great to do it during the daytime, during a Cubs game because all the cops are at Wrigley Field. What’s the composition of the safe? Because safe manufacturers are very clever in what they do. You can’t just drill a hole through a piece of metal. You have to know where the lockbox is. You have to know how this particular safe manufacturer put different layers of metals within what you want to drill through, because there’ll be some that are designed to bind the drill. There’ll be others that are very hard. There may be a glass wall on the inside that if you shatter it, it sets off a secondary alarm that you didn’t know about.

And among guys who are proficient like that, it is labor. It is work. The detectives who go after them, who are really good, are respectful of those thieves who are good. It doesn’t affect their drive and their motivation to intercept them one iota. Charlie Adamson is in the movie as a detective. He’s the guy who says to Frank, “Why you got to come on like such a stiff prick? We got ways here to round off the corners.” Charlie in real life is the guy who killed Neil McCauley in 1963, and who told me the story of his meeting with McCauley, which I used as the basis of the relationship in Heat.

John Santucci, who was a professional thief, was a source for me in Thief. All the burglary tools that we had weren’t props. They were John’s burglary tools. Later, he became a continuing character on Crime Story. But the most fundamental realization I had from my contact with Santucci was a very profound understanding that his life is just like yours and mine. He’s got domestic concerns. He’s got two kids, he’s got some marital issues with his wife. I had to liberate myself from the inherited stereotype and archetype of who thieves are. Who is he as a person? What’s he thinking? What’s he feeling? What’s his outlook on the world? All of that led to the construction of the screenplay.

Santucci and Chuck Adamson were both advisers on the film, along with other people who had been thieves and some who had been cops. What was that like, having all those people on a film set together?

 
It was hilarious! First of all, they all knew each other, even though they were on opposite sides of the fence. So, you know, “You pain in the ass, we were there when you were taking down the Wieboldt’s store,” and “We’ve been trying to get you for …” This is some of the dialogue that was happening in bars over drinks. It was very Chicago, if you like. It was very Brechtian in a way, because Chicago is a very Brechtian city, at least it was then.

Some of them, like the guy who played Leo’s number two, Bob Prosky’s number two, the one with red hair, Bill Brown, he was on the FBI’s Most Wanted list, I don’t know, 20, 30 years after the movie. I don’t think they ever got him. And then Dennis Farina and I connected on the work in Thief, and we became very close friends the rest of our lives until he died tragically a number of years ago. He worked with Santucci when we were doing the pilot and then the Crime Story series.

What do you mean when you say Chicago was a Brechtian city?

 
Chicago had a kind of democratic corruption when I was growing up in the 1950s. Everybody had the inalienable right to have a $20 bill parked behind their driver’s license when they got stopped running a red light. You didn’t have to be Standard Oil of New Jersey to round off the corners, in other words. In the same way that every alderman had X number of jobs they could hand out, kind of no-show jobs — you work two days, you get paid for five. If there was a blizzard Wednesday night and your street wasn’t plowed by nine o’clock in the morning on Thursday, you called your alderman and a plow was out there in 30 minutes. There was a certain healthy, I think, urban cynicism about the systems, and yet the systems worked, in a funny way. Well, some of the systems worked. There was institutionalized racism. And Chicago was also extremely Balkanized. The only city with more Poles in it than Chicago was Warsaw. So, you had Polish bakeries and everything else. Same thing with the Ukrainians, the Irish, the southwest side and everything.

 


 

The coffee-shop conversation with Tuesday Weld is one of the greatest dialogue scenes ever. Obviously, these kinds of conversations show up in other films of yours. What’s the secret to creating a long dialogue scene like that?

 
I asked myself the question, Can I really tell an entire story within this scene? It’s one reel, back when filming movies used to be on reels — a ten-minute-long scene. And so right in the middle of this feature film, I stop and tell this entire origin story. There was some risk inherent in it to me. I was concerned about whether it would work. It was key to understanding who Frank is, his desperation, and these two untethered lives coming together.

That particular booth is a booth I sat in with the woman who became my wife. One time when I was driving her home, we stopped for a cup of coffee and sat there and talked for, I don’t know, probably six hours. This coffee shop on a span over the Tri-State Tollway, I don’t even know if it was a Fred Harvey’s at the time. And something about the way the cars were constantly moving, that became visually analogous to a bloodstream. Life’s moving through. People are going places. There’s motion all the time. All these myriad lives that are passing you by, coming towards you, going away from you, and you’re in a span over it. And he’s telling her in the most urgent way about this yearning that he has. And off of it, he elects to make a mistake: He drops a coin and tells Leo he’ll work with him at the end, which is the ironic twist.

There’s another thing about this scene that really strikes me now. Caan is showing Weld his vulnerability, he’s opening up in this really sincere way. And conversely, she’s showing him how tough she really is. There’s that great moment where she says, “Where were you in prison? Pass the cream, please.” The back-and-forth, the collision of these two characters, develops in a fascinating way throughout. Was that all scripted?

 
It’s totally scripted, absolutely. You have this recounting of one’s life. “Here’s who I’ve been, and this is why I am the way I am right now and I want you to be part of what I’m trying to construct, which is outside all the societal norms and values. But the two of us can have something.” From the point of view of writing it, when you’re faced with that, you start thinking there needs to be some other things going on for it to stay real. It can’t decay into speechifying. It has to be dramatic. So, you’re looking for those helpful impediments to the flow of the narrative so that you have not a leitmotif, but a micro motif. “You’re having coffee?” “Pass the cream.” “Pass the sugar.”

When I was writing TV, when I first began as a writer, I used to work at an all-night restaurant in Los Angeles called Canter’s. I used to sit in a booth. Sometimes, I would wind up sitting there for 24 hours drinking a lot of coffee. I became very friendly with all the waitresses. There was a fantastic waitress named Jeannie who put two sons through medical school working at Canter’s and playing poker in Gardino. She was kind of a favorite, so I brought her out from L.A., and she’s the waitress who shows up with the cream. When she says, “What’s wrong with it?” And he says, “What’s wrong with it? It’s cottage cheese.”

This scene helps develop these two characters, but it also serves a specific narrative purpose. Once he realizes that this woman is willing to start a family with him, he decides to go to Leo and accept his offer of working for the Outfit, because now he needs the big scores — and then it really becomes a story of labor exploitation. 

 
One of the fundamental things in Frank’s profession as a thief, particularly in Chicago and particularly in those years, is: “What should my relationship with organized crime be, with the Chicago Outfit?” That comes from my research. I talked to professional thieves about their relationship. Ideally, as a professional thief, you don’t want to be hooked up with the Chicago Outfit because you’ll have to down your merch to Outfit fences, and you’re going to get 30 cents on the dollar instead of 50 cents on the dollar. And you’ll be asked to do things you may not want to do. You don’t want to be working for the man. You don’t want to be an employee.

You’ve said in the past that American critics didn’t really get the political and ideological aspects of Thief. Why do you think that was?

 
I can’t explain why, but it is a cultural perspective, if you like. It wasn’t the case in Europe. In Europe, the film was perceived as, “Oh, this is about the labor theory of value.” Frank quotes it.

I wonder if in the U.S. we sometimes shy away from political readings of films, almost because we’re afraid to touch it. And in Europe, people understand the politics latent in the drama. 

 
Yeah. I lived in Europe. I went through graduate film school for two years in London in the late ’60s. I’m very much a product of the ’60s, so the film has an overtly left perspective. I wrote the film in the late ’70s, and here I am in 1980 doing it, so it was not very far removed from all the issues that everybody was living through in the ’60s and ’70s.

What are your memories of James Caan? You guys did the commentary on the film back when it first came out on Blu-ray, and it sounds like you really got along. 

 
He was terrific. He was down for the cause. He wanted to master all the skill sets that his character should have. Because he knew that it would affect his speech. He knew it would affect how he picked up a glass. It would affect everything. Most importantly, the fact that you can do all these things in real life imbues you with a confidence. For example, when you feel an inner rage and something’s about to come out, but then because of the scene, you’re supposed to repress it, but you then also have to figure out, “How am I going to get out of this office having pulled a .45?” The wariness of it. Everything about what he’s doing is informed by the fact that Jimmy could do every single thing in reality that his character could do.

Any good film, we’re connected to it and moved by it; we’re in the scene with the actors. The heart of that connection is that we’re very smart animals, and every part of our brain is believing what we’re seeing, because of the authenticity. That other human being, James Caan in this case, he is Frank. It means all the training that Jimmy did, where he was drilling safes. We did time out at a place called Gunsite, Arizona, with a guy named Jeff Cooper on training with weapons. Jimmy could really handle himself. He’d been a college football player and everything, he was very athletic. He was a very tough guy to begin with.

Your work is on the Criterion Channel right now, to coincide with the 4K release of Thief on Criterion. Is there a film of yours you wish more people would see and discover and appreciate? 

 
For me, it’d be The Insider. For myself, that was very challenging. It’s a tense psychological drama that takes place in two hours and 45 minutes. The ambition of it is the challenge: Can I engage and deliver the intensity that Jeffrey Wigand and Lowell Bergman lived through? In Lowell Bergman’s case, your life’s work may be trashed, and you may be excluded. In Jeffrey Wigand’s case, with the assault upon you and your family, you’re reduced to the edge of suicide. So, it’s a psychological assault by your adversaries, and it’s a mortal threat. Both in the construction of the screenplay that Eric Roth and I wrote, but also directorially and cinematically, how was I going to bring the audience into the intensity of that experience? Naturally, it was a wonderful place to push myself into. Personally, I felt that I pushed myself onto a frontier, and I always feel that those are very healthy places to be.

 


 

 

It seems that over the past 15 or so years, there’s been a resurgence of interest in your films — even with some that weren’t seen as successes at the time of their release. Obviously, I think the movies are great, but why do you think people are connecting with your work now?

 
I don’t like to speculate. I think it may have to do with what’s in the work. I’m not a journeyman director; I’d like to be, because I love shooting. But I put a lot into a film, and so I think sometimes they have layers of relating. They’re not simple. They may be totally accessible — not all my films, but some of them may be accessible just as something that’s going to flow, just going to occupy you for two hours, or two hours and 45 minutes in the case of Heat and Insider — but there’s also a lot there, because my ambition was to put a lot of depth into it. I probably shouldn’t even be answering this question to tell you the truth.

 


 

Can I ask what’s going on with Heat 2

 
I just finished the screenplay and handed in the first draft.

In a case like this, who do you hand your screenplay in to?

 
In this case it was Warner Brothers. Any more than that, I can’t talk about. But it’s an exciting project.

 

‘I Probably Shouldn’t Even Be Answering This Question’ Michael Mann on why American critics dismissed Thief, and what’s going on with Heat 2. By Bilge Ebiri. Vulture, March 27, 2025.

 

 


 

There is a short scene in the 2023 movie Ferrari that I have not stopped thinking about since I saw it. It comes just moments after we meet the titular carmaker: a train pulls into a station and a man walks off. He has a leather duffel bag, tailored clothing, sunglasses. He glances in one direction, then the next, walking steadily, with precision, trailed by several attendants equally impressive in outfit, gait, and demeanor. None of these men looks at anyone else. They look instead at the horizon, walk patiently toward it, as if merely tolerating the compromises of mass transportation.

The man is the Maserati driver Jean Behra, an awed onlooker reports into a telephone. This piece of information travels through several nodes: we watch it run like lightning through the Italian countryside—this man is the Maserati driver Jean Behra. A car arrives to pick Behra up from the station—driven by men, more men—but still no one acknowledges one another. They drive away. Behra is introduced not as some supernatural visitation but as a mechanical force within this universe, noticed intensely by others but impassively by the camera—it doesn’t make a fuss of it. It responds as coolly as Behra’s colleagues and handlers do. Act like you’ve been here before. Act like you know how the Maserati driver Jean Behra lives, works, moves.

He is a man beheld by Michael Mann. He is a Mann man.


I held on to this image for weeks after watching Ferrari, thinking about the way Michael Mann presents men. Perhaps, I thought, I need a new duffel bag. The director became famous in the 1980s for a string of crime dramas across television and film. He helmed the early serial Crime Story (1986–88), pitched in scripts on Starsky & Hutch (1975–79), and then served as executive producer on the first two seasons of the stylish hit Miami Vice (1984–90). Of his three feature films from that decade, his first, 1981’s Thief, is the best, one of film history’s clearest debuts-as-thesis-statements, up there with BreathlessEraserheadBlood Simple. The first time you see the titular thief, he is hoisting a drill the size of a dishwasher against a vault. Synthesizers churn like ambient heat. Chicago is a neon latticework of fire escapes against which the thief, steadily, works. That is more or less all the thief in Thief does: work. The work is a means to an end—an exit—a better life, a family, a suburban estate. He visualizes this dream on a collage assembled in jail, manifesting what awaits on the other side of not just prison walls but also the years of labor to ensue upon his release.

 


 

That he would thieve again, outside the clink, was never in question. The thief perceives his skills as his identity, his identity as an economic actor. “I’m a thief!” he screams at the waitress he’s attempting to enlist as the wife for this vision. “[L]et’s cut the mini-moves and the bullshit and get on with this big romance.” It works. She stands in the glass frame of his dream house and they talk about children, adoption, retirement. It falls apart, mostly, by the end of the movie—not because the thief did anything wrong by dreaming but because he trusted a mid-level crime boss as the means to achieve it. When the thief finds this well-fed broker skimming money from him, “reinvesting” his earnings against his wishes, the thief seethes, “You’re making big profits from my work, my risk, my sweat. But that is okay, because I elected to make that deal. But now, the deal is over. I want my end, and I am out.”

“Why don’t you join a labor union?” the broker spits, mask slipping.

“I am wearing it,” the thief says, referring to his gun and standing up as if to use it. Various men assemble around him. “My money in 24 hours,” the thief retorts before leaving, “or you will wear your ass for a hat.”

The movie ends with the thief blowing the crime boss’s brains out in an otherwise soundless suburban living room. Then the thief walks off into the night, wounded but alive.


I haven’t had a boss for a couple of years, in part because of how much I sympathize with the thief in this regard. There’s a certain position you can get to where you can see the talent for what it is, the way owners and administrators siphon from it. Freelancing is hard—terrifying if you have a mortgage, a family, a middle-class upbringing. It helps to be a little pathological about things, to watch Michael Mann movies as if you yourself had something to learn from their protagonists.


The thief is the first great Mann man. But across five decades, a dozen features, and multiple TV shows, the writer-director would continue to refine, challenge, and build upon the definition. That the Mann man is a consummate professional goes without saying. It is assumed. The Mann man is an expert who travels only with other experts, working alongside handlers who understand his stark gifts. After the thief in Thief, few mess with bosses, working for themselves instead. Some men support the Mann man, stoically awaiting directives, while others—journalists, crooked cops, bosses, lesser cons—leach. Things do not end well for the parasites.

The Mann man attracts both types as he plies his trade, sometimes terrible, always profitable. When a man is this good at his job, money flows organically toward him not just as a function of the skill set but also as an almost causal response to the stimulus of his talent. Because it is not merely a job; it is a calling. It is a will to greatness. “Take pride in being good at what you do?” a high-powered lawyer asks a taxi driver as he skillfully navigates Downtown Los Angeles. “I am the greatest,” Muhammad Ali replies. The line between the two isn’t that far, in Mann’s estimation. We sometimes see Mann men working beneath their station—doing menial work, washing dishes—but it is presented as an error in the order of things, clocked and rectified by titular Mann men immediately. The vocation is the title of the movie is the Mann man. The thief in Thief, the manhunter in Manhunter (1986), the insider in The Insider (1999). The Mann man dresses immaculately, in tailored suits, wristwatch gleaming. He has a temper, a capacity for violence. Many live in icy minimalism aside an electric blue ocean that they gaze over in the predawn morning, a woman in bed nearby, warm, still sleeping. He will not say goodbye to her before he leaves for work. He will come home late. He will not respond to questions about where he’s been. He has been working.

He does almost nothing for fun. The only thing a Mann man ever does that seems like fun is go to a nightclub, and even then, it is absolutely for work—to make a phone call, to stage a handoff in a backroom, to kill a man. He drinks but never too much. We do not ever see him sleep, but we may see his dreams: icy and perfect visions of the future or the past, of work or what work might yield.


Most people agree that Heat (1995) is Mann’s best movie. It’s certainly a turning point for him, a culmination of years of work in which all his stylistic throughways—dreamlike soundscapes, ruthlessly logical plotting, roughneck philosophical reveries—coalesce into something operatic, epochal. It’s Mann’s second crack at the story of an L.A. detective tracking a crew of highly professional thieves as they prepare for a bank heist, and the first iteration, the 1989 TV movie L.A. Takedown, plays it as straight as that description sounds. Heat goes galactic. No less than three superstar actors get top billing; all play Mann men, Al Pacino in particular responding to the prompt with such over-the-top swagger that he risks rupturing the keening romanticism at the movie’s core.

 


 

But it’s right, it’s just right. The film is big enough. Robert De Niro, opposite him, is the first to play a Mann man small, simmering, constrained—a mode that ensuing leads would take cues from. Val Kilmer goes hot with it—tempestuous, young. Part of Heat’s legacy is its scale. Thief had one Mann man, Manhunter and Miami Vice a handful, but in Heat Mann assembles the greatest task force of noticeable Guys in film history, a semi full of Guys T-boning the armored truck of your action-movie cortex: there’s Sizemore, there’s Haysbert, there’s Studi, there’s Trejo (playing a man named Trejo). They all play Mann men, and they keep coming. You are still reeling from the mid-film introduction of Tom Noonan—you are still intoning “Tom Noonan” into an empty room because you saw him, you recognized Tom Noonan on the screen—when Jon Voight (!) places a phone call to William Fichtner (!!) and his bodyguard is Henry Rollins (!!!). This all happens in the same scene. These are devastating body blows to the action-movie viewer, from which recovery is impossible. The film itself is a redefinition of the form, its apex, but so singularly stylized as to be alien. Emotional turning points are set to surrealist trance music; De Niro and Pacino first lock eyes through a security system’s ghoulish night vision relay, dead silent. It has the largeness of myth, of shared hallucination.

And yet, all these men are mere chorus to the two Mann men at the center. The film’s famous diner scene, in which the two storied leads sit across from each other for the first time and discuss their careers as peers, is great talking to great, Mann to Mann, their eye movements and asides signaling things only the other can understand. What the work has meant. What it has cost them. That this climactic meeting doubles as a venue for the actors themselves meeting face-to-face (Mann filmed it, famously, in one long take, with minimal rehearsal) is just one way in which the director tells the viewer that the work transcends the frame. The actors are part of it, you are part of it. He is speaking to you as they speak to each other: mature, knowing, wry, respectful. Obsessive. To watch a Mann movie is to be swept into a seductive cosmos of pure tradecraft, of cops who respect robbers, of hackers nodding knowingly at lines of code. Of the oblivion men will seek to be the best at something, to succeed within a shadow ecosystem in which the craft and the skill are almost removed from the man, larger than him, drawing him necessarily and mechanically into conflict with the other players in his field.

The title of the movie is spoken by De Niro—“Don’t let yourself get attached to anything you are not willing to walk out on in 30 seconds flat if you feel the heat around the corner”—but the heat the movie evokes is something larger than any one man or agency. All of Mann’s movies gesture toward some larger system, an economy of information and power, unknowable in its vastness. Even Manhunter suggests a psychic network accessible only to murderers and deviants. Mann men probe the borders, valuations, and trade-offs of their contextual systems. They meet to exchange information in empty vistas of logistical infrastructure. Bleating mechanical light, steam, night air. Under planes and overpasses. Heat begins on a train; it ends after a terse shoot-out amid shipping containers, planes taking off and landing overhead. The two Mann men finally grasp hands as one dies, consummating an understanding arrived at in the diner. Pacino looks off into the night sky. God moves over the face of the waters, but men only float for so long.


After Heat, Mann set about dismantling the conventions of the very genre he had perfected. His next film, The Insider, is my favorite of his, turning a tobacco exec’s attempts to expose the industry’s malevolence into a three-hour symphony of men in suits snarling at each other. I can credibly say it changed my life, presenting journalism as a vocation in which information can be secured, surfaced, and presented as a tool of opposition to power. I was in eighth or ninth grade at the time and knew immediately that I wanted to devote my life to the practice that would be systematically weakened and dismantled almost entirely by the time I graduated college. Ah! Well, nevertheless. Viewed today, it’s quaint to watch information flow through the physical world via shoe-leather journalism, appointment television viewing, the data dump of print newspapers on a street corner—not to mention the way this flow is facilitated as part of an institutional structure, a necessary component of society, toward an assumed and willing audience. My heart sings to watch this work done.

Mann, too, relishes the work of journalism, staging editorial meetings like heist sequences, Pacino (now in a less swaggy register) dictating intercuts to maximize the power of the titular insider’s testimony. Many of Mann’s films crackle with the energy of great journalism, whether through the rigorous research employed in safecracking techniques, the taut framing of real-life incident in 2001’s Ali, or the utilization of nonprofessional actors to heighten a given drama’s credibility. The film is most alive at its most procedural: depositions, production meetings, footage reviews. Mann is a relentless editor too. Composers who have worked with him bemoan his capacity to shred their work to ribbons in postproduction, particularly as the ambient scores of his early movies gave way to more florid and eccentric soundtracking. Part of what makes The Insider so unlikely—so singular—is the way the film’s focus on legal, corporate, and journalistic process is soundtracked by in-the-red, wailing opera singers. Mann works the story beats into something sweaty, insane, tragic. He will rework them like a bad habit. Heat and The Insider came out whole, but many of his other films exist in multiple forms, seldom as the result of studio intervention and more because he just can’t seem to stay out of the booth.

None of his “director’s editions” are Blade Runner–style reinventions. Each version cuts alternate paths through the footage, varying by minutes. You’ll want to watch the first version of the 2006 Miami Vice movie, which features a slightly less egregious use of a butt-rock cover of “In the Air Tonight.” You’ll want to watch the third version of Ali, which Mann recut in 2016 to include scenes illustrating the broader political machinations whirring around the boxer. The broader context transforms the film, which had always resisted expectations of what a biopic should look and feel like, into a Mann movie. And Ali becomes a Mann man, a figure of astonishing force and talent transforming the very structure of the systems that attempt, and fail, to contain him.



If all of this seems a little overcooked, well, sure. Mann movies can be overcooked. His most overcooked movie by a mile is the film version of Miami Vice, which features key character beats set to the music of Audioslave. It’s a bleak film about a job that never ends. It begins in the middle of an episode, practically in the middle of a song, and that song is a Linkin Park and Jay-Z mash-up, as if you have entered an Xbox 360 that cannot turn off. The cops have no vision of a life outside of the work. Their love for work turns literal, carnal. Maybe it happened a long time ago. Detective Tubbs makes tender, playful love with a colleague in the shower, then they head out to the kitchen to evaluate new intel with the rest of the team. Detective Crockett mixes business with pleasure even more dangerously, taking an undercover infiltration operation so literally that he fucks the target. She’s great at her job. He can’t help himself.

The city of Miami seems like some technological limbo, the vice cops themselves immortal. There is no problem with the unending gloom of their trade. Cool operators smoothly extend cell phone antennas, trade terse words with informants. They do not do anything lightly. They brood between meetings, chilly and removed. The first glimpse we get of humanity from Colin Farrell (as Crockett) is an unexpectedly melancholy reading of the line “I’m a fiend for mojitos.” As if a node in a network briefly misfires, then corrects. Miami Vice came out the same year as David Lynch’s last theatrical release, Inland Empire, which is similarly bleary and labyrinthine, as if the language of cinema had broken with the emergence of digital film. Filmmakers could just shoot forever now, finding the plot and the answers in the editing booth—or not. Leave the work raw, dense, inhospitable. Mutable, even. The grainy digital textures flatten everything, turning the stars garish in Lynch’s gaze, but Mann’s camera seems to glory in the transmutation of beautiful people and neon light into undifferentiated data.

For me, both films are comforting. Lynch’s final filmic transmission is an unsolvable puzzle, a series of interconnected hallways for my brain to get lost in anew upon each viewing. And Mann’s film lets me indulge in the fantasy of endless work—a cool blue ocean of meaningful labor to rocket across, the promise of a mojito on the other side.


Mann’s middle period was remarkably productive. He released six movies and a TV show between Heat (in 1995) and Public Enemies (in 2009). He was in his prime and he knew it. The movies feel propulsive, locked in, commanding big budgets and Christmas Day releases and conducting themselves more or less accordingly. Collateral (2004) was a smash—a popcorn movie with vast reserves of heart and artistry. He became a director top actors sought out, enabling his widest-screen visions, but also, I think, enabling the actors themselves to inhabit an archetype that Mann did not invent but by this point had entrenched as one of American cinema’s most beguiling. Many—Russell Crowe, Tom Cruise, Will Smith, Jamie Foxx—were never better than when given a Mann man to portray. As if they had an inherent desire to work like this, obsessively and astonishingly, and beheld by someone who understood and appreciated, at a cool remove. Maybe that is all anyone wants. The internet is awash in hustlers guiding the shiftless and underemployed toward better professional ROI. We are all one webinar away from our best selves. There is a guy on Instagram whose entire thing is showing you how to sit in chairs, open doors, handle a laptop as a high-net-worth individual. I sometimes worry that my own propensity to overwork puts me in league with this set. I have always worked too hard, basically until I can’t. I cannot not write like this; I cannot ungrind my teeth. I don’t ever plan to retire. Michael Mann is 82 years old, and he just co-wrote the novel Heat 2 (2022), a 500-page epic that sweeps back and forth across decades and continents, haunted by a new figure of pure evil that harrows all three of the film’s leads in turn. He says he is working on a film adaptation of it seven days per week.



Mann had wanted to make a movie about the automaker Enzo Ferrari for decades—one of countless in-the-hopper projects—but it didn’t escape development hell until 2023. Perhaps the money dried up after Blackhat (2015), a dense and uncompromising foray into cyberpunk, had one of the worst debuts in film history. That Ferrari would be Mann’s comeback always felt a little deflating: I’d watch him direct cops and hitmen and hackers forever if I could, but cars do nothing for me. Yet Ferrari is a quintessential Mann movie, perhaps the beginning of a late phase, and Adam Driver (in the title role) takes the Mann man to stately, reserved new territory. The Maserati driver Jean Behra ends up being a sort of boogeyman, a spectral heat demon that Ferrari uses to goad his drivers to go faster, no matter the cost. In a speech that belongs in the pantheon of all-time-great Mann monologues, Ferrari criticizes his drivers as “gentlemen sportsmen—very nice,” especially compared to drivers like Behra who, he says, have “a brutal determination to win, with a cruel emptiness in their stomachs.” Ferrari asks his drivers to imagine racing alongside Behra, hesitating as they approach a narrow turn, and then losing to him. “Because at that same moment,” Ferrari says, “Behra thought, ‘Fuck it, we both die.’” This is the philosophy of many Mann men: to live for the work—and to willingly die for it. “Brake later,” Ferrari concludes. As in other Mann films, this rhetoric is seductive, heroic.

An opportunity to practice the “brake later” dictate emerges in the ensuing Mille Miglia race, which spans 1,000 miles across Italy. Time slows down as a young driver we have followed barrels toward the horizon, seizing an opportunity—when, in slow motion, we see his wheel clip on a road stud, spinning his car into a crowd of onlookers. Dozens go down in an instant, the bodies of children we just saw eating breakfast spinning into the air. The camera is unsparing, salacious even, as it surveys the wreckage of their bodies, bisected across the asphalt.

There isn’t a scene like it in Mann’s decades of filmmaking. Like Pacino’s character in Heat, Mann sees every corpse as a human, with parents, kids, dreams. And yet never before has the collateral damage of a Mann man’s drive for greatness been relayed with such abject horror. Ferrari responds by turning to his family, bringing his illegitimate son to meet the half brother he never knew. The closing captions tell us it’s this son who would turn Ferrari into the company we know today. It feels less like a corrective to Mann’s preceding films than a clarification. That if all you heard in the key line of Heat was a willingness to leave your attachments in 30 seconds flat, you missed something. Because all Mann men need a philosophy about this central tension between an obsessive work life and a successful family life. As Ferrari tells his men, two objects cannot occupy the same point in space at the same moment in time. The ambition has a cost, and it can be great.

I had hoped there was some code latent in Mann’s movies to balance these things. But he’s not so prescriptive as that. The balance, too, will be work, perhaps grueling. We see Ali—maybe the man Mann holds in highest esteem—bouncing his kid on his knee after a bout, taking meetings at the same time. If your talent is the exploitation of a vast and unknowable system, then do not expect that system to let you rest. The clearest moral principle expressed across Mann’s decades of filmmaking is to do the best you can with all this. Pursue your talent against all else; be decent to your family, the people around you. If you want it to be easy, give up on one thing or the other. But why would you do a thing like that? This is what you grind for.



That Mann is pointing and shooting at his subjects who are pointing and shooting at their subjects is not lost on anyone—Mann, the subjects, or the viewer. In Collateral, there is a scene in which a hitman smoothly executes two minor crooks in an alleyway. Tom Cruise’s performance of this scene is marveled over by firearms experts as the apotheosis of the maneuver, shown in classes to teach proper form. Mann relishes the tools of the trade, the machines that men use to do their work: cell phones, notebooks, cameras. The thermal lance we watch constructed in Thief. The rattle of gunfire, mixed so loud the viewer can echolocate danger. It turns symphonic in the editing suite, an industrial barrage. The sound of men at work. Mann fell in love with digital cameras early, filming night scenes in Ali with a 1K camera, cramming a GoPro into his fighters’ faces to destabilizing effect. Collateral can be viewed as a feature-length death match between man and tool, the director wrestling with the capabilities of digital filmmaking across the streets of Los Angeles. It contains shots still marveled over by cinematographers. The hitman and the taxi driver stop dead in their tracks at one point to watch a coyote cross the street in low light. What does this mean to each of them? The quiet beauty of the city at night? The unlikelihood of a city at all? The will to survive? None of this, I think. I think they are looking at a coyote captured in low light on digital video, looking through the movie at the man who beholds them. I think they are both, briefly, viewers.

Then they get back to work.


Mann Men. By Clayton Purdom. Los Angeles Review of Books , March 25, 2025.

 


 

 

 

 

 

 

 

 

 

 

 

20/04/2025

Extremist Narratives For Young Women

 

 


 

Netflix’s Adolescence has kickstarted much-needed conversations on the radicalisation of young men – but many young women are being taken in by extremist narratives too.

 Netflix’s Adolescence has taken the world by storm, offering a searing portrayal of a now-familiar narrative: a young boy radicalised online by misogynistic content who ultimately commits violence against a girl in his class for rejecting him. But while Adolescence explores how boys can become radicalised online, many girls of the same age have been consuming similarly harmful content. 

When I was 13, the same age as the show’s protagonist Jamie, the social media website Tumblr was at the height of its popularity, with over 100 million blog posts coming out every four months. Sandwiched between GIFs of Gerard Way and fanfiction, I learnt what feminism was, became familiar with queer culture, and discovered the power of protest. But anyone familiar with the internet in the 2010s knows Tumblr was also flooded with graphic depictions of self-harmpro-ana blogs, and so much porn. I have often joked that anyone online at that time should receive a state-funded I survived Tumblr in 2014 t-shirt. While none of this content was explicitly framed as misogyny, it contributed to normalising violence against female bodies.

We know how online misogynistic content radicalises young men: it teaches them to hate women and then they translate that hatred into real-world violence. Thankfully, Adolescence has made the UK government finally take notice of what is happening behind the closed doors of boys’ bedrooms. But what’s missing from the ongoing discourse is how young girls also absorb misogynistic content, and how seemingly innocuous private online experiences ultimately shape their public attitudes, behaviours, and desires.

Dr Catherine Tebaldi is an anthropologist and researcher. “Men do [commit] more violent acts, but women serve a really important role. By combining beauty and a perceived sexual availability with right-wing rhetoric, they are expert propagandists,” she says. “They can normalise the message as soft, feminine, caring for the (white) family.” This maternal and homesteading image of femininity has re-emerged recently in the resurgence of the “tradwife” – the ultra-feminine, homemaking woman who romanticises the submission and domesticity of 1950s Americana. But hidden beneath the kitschy aesthetic are the same patriarchal gender roles being repackaged and circulated by young women themselves. Many tradwife influencers explicitly endorse and encourage anti-feminist and white nationalist views under the guise of a rustic ‘barefoot and pregnant’ way of life. This radicalisation is quiet, aestheticised – and deeply effective.

Dr Tracy Llanera, an Associate Professor of Philosophy researching women in the far-right, tells me that this vein of female radicalisation is so difficult to challenge as it is often framed using a bioessentialist language which makes virtues out of care, motherhood, femininity, and Christian duty. As a result, many of the women involved in far-right misogyny and radicalisation don’t see their actions as violent. Unlike their male counterparts, whose radicalisation is often driven by rage or aggression, Llanera explains: “They can argue ‘but I’m not hurting anyone, my choice will not involve violence’”.

But ideology can be violent too. “There is a disconnect between the prospects of violence that one comes to expect in other extremist movements – where women come to expect physical violence – and the experiences of women joining the far-right,” Llanera continues. But women have long had active roles in the violence of far-right radicalisation. From the KKK’s women’s auxiliary, to the pro-life movement, and the rise of TERF ideology, women have played a central role in sustaining politics that result in violence. Case in point: Trump’s 2024 election, where white women voted for him in near-equal numbers to white men. Yet mainstream discussions of violent far-right radicalisation still focus overwhelmingly on men, failing to recognise the women who work to uphold these structures.

The radicalisation of women extends into their private, personal lives too. The online choke-me-daddy ‘sex positivity’ of the last decade, while attempting to encourage bodily autonomy, has arguably been incredibly harmful for young women, normalising violence during sex and conditioning both men and women to see it as desirable. Billie Eilish recently opened up about the impact early exposure to internet porn had on her sexuality: “I was watching abusive porn, to be honest, when I was like 14… It got to the point where I couldn’t watch anything else. Unless it was violent, I didn’t think it was attractive.” While it’s worth caveating that some women do enjoy rough sex, there are also countless young women like Eilish who have been socialised to accept sexual violence without considering whether it’s something they innately desire.

Female radicalisation is happening at an alarming rate, and we need to talk about it in conjunction with how we talk about the radicalisation of boys. But the solution to this crisis is not to curb women’s autonomy – either on or offline. “There’s always been this effort to prevent women from being in online spaces,” journalist Taylor Lorenz tells me. While boys are being radicalised every day, there has never been a call to get them off the internet; meanwhile, Lorenz says, people like Jonathan Haidt infantilise young women, suggesting they – not boys – should be kept offline because they’re “too neurotic” and vulnerable to handle harmful algorithms, arguing they are a danger to themselves. “The internet is liberating for women [...] it’s a crucial lifeline for them,” Lorenz continues. “Young girls see a much wider variety of body types and feminist thought on the internet today than they ever could in the past, and that’s what really scares people.”

Because while the internet may be a conduit to radicalisation, it isn’t the root cause. “We live under a patriarchy,” Lorenz argues. “Women are growing up in this hyper-capitalist hellscape and our entire society is set up for them to fail [...] If more of their offline lives were equal, then they wouldn’t be buying into these [misogynistic] fantasies.” This is true regardless of gender – in order to stop young people being radicalised, we need to break the systems which radicalise them. We need to build a world where our material conditions don’t turn us towards oppressive alternatives, where submission isn’t sold as survival – a world that gives feminism something real to hope for.

 
We need to talk about female radicalisation. By Esme Hood. Dazed, April 14, 2025.

 

 


 

Controversial dating advice which promotes traditional gender roles is all over the internet — but why is this dated advice so popular?

Content creator Maria Bergmann first heard the term “sprinkle sprinkle” three years ago. The term originates from YouTuber Leticia Padua (known as Shera Seven), who uses it as a catchphrase and a way to say “blessings” while dishing out relationship tips online. This advice plays into traditional gender roles and is often highly controversial – telling women to reverse “anything that comes out of a man’s mouth,” laugh if a date suggests splitting the bill, use men for money alone (never emotional support), and to cheat on anyone who is “broke”. Still, to Shera’s millions of followers, her outlook perfectly captures young heterosexual women’s increasing frustration with dating today. For Bergmann, “sprinkle sprinkle” completely shifted her approach to dating. “I started watching Shera’s videos once a week and six months later I found my boyfriend,” she says.

Bergmann spoke to me over the phone from her vacation at the Four Seasons in Thailand. “We travel a lot,” she says. “And I just moved to Norway for him so he put my name on the house.” As it turns out, this is all part of the “sprinkle sprinkle” method. Now three years into the relationship, she says she set the tone early, thanks to Shera’s advice. Around their two-month anniversary, Bergmann asked her boyfriend to pay the deposit for her new apartment. “Shera says that if a man is really interested in you, he’s going to show you that he loves you financially,” she says. “So I told him it was $2,500 and he just sent it to my bank account.” Bergmann still watches Shera’s videos weekly, treating them like a dating bible. “My goal now is to get married,” she says. And, of course, Shera’s YouTube is there to help guide her to that destination.

Across social media, people like Bergmann post their aspirational lifestyle as proof that the “sprinkle sprinkle” method works while single women share resources for finding and dating rich men, including becoming a cart attendant at a golf club or visiting specific bars in New York. While the phrase “marrying up” could easily remind you of the complex social mobility dynamics of Bridgerton, the age-old practice of hypergamy still has a solid place in the modern dating scene. To luxury matchmaker and dating coach May Kalinu, “sprinkle sprinkle” has grown to represent women setting a boundary with what’s expected when dating men. “As women achieve higher levels of education and career success, they want partners who can match their level of financial ambition and emotional labour of providing for the family,” she says. “Women want men to pay for dinner – it’s the least they could do given the hurdles.”

Like Shera, Kalinu provides relationship advice for women who want to be spoiled by their male partners. She started creating videos in 2020, after getting laid off from her corporate job and receiving support from her partner. Today, her audience of over 280,000 mostly consists of 25 to 35 year old women. “These women are unapologetically prioritising their wants and needs, leading to a greater emphasis on relationships that offer both emotional fulfilment and financial security,” she says. And it’s easy to see why some women are collectively saying enough is enough (with the 4B movement encouraging the refusal of heterosexual marriage entirely). Over the past 50 years, the share of women who earn as much or more than their husbands has tripled, but even wives who outearn their spouses are still doing hours more care and housework, while their husbands enjoy more leisure time. Then there’s the gender pay gap, where the inequality is even greater for Black and Hispanic women.

Searching for the “sprinkle sprinkle” experience could be seen as giving the middle finger to the pressure for women to “do it all”, but that doesn’t mean Shera’s advice isn’t rife with gendered expectations. She has strong feelings about how women should dress for men and tells her followers to use their “feminine voice”. Josie Glass, a 26-year-old entrepreneur in Fort Lauderdale, is just one of the many women implementing this advice into their everyday lives. Since discovering Shera’s videos a year ago, Glass says she’s been dressing and speaking differently – talking “more professionally” and putting more pride into her appearance. “I have been attracting what I consider to be high-value men,” she says. “Sprinkle sprinkle will ultimately benefit dating culture because men are stepping up their game and striving to be a provider while women hold themselves to higher standards.” Unfortunately, this traditionally feminine physical advice and phrases like “high value” or “provider” also overlap with the misogynistic dating advice spewed out by the likes of Andrew Tate.

For 26-year-old content L.K.P, following the “sprinkle sprinkle” guidelines has been lonely. “There’s a need to be cutthroat and unwavering in your standards to truly embody the approach,” she says. “It does weed out the men you thought you were interested in, but choosing yourself above everything else is a surprisingly difficult lifestyle to maintain.” She tried dressing up and going to an affluent restaurant by herself (per Shera’s advice) but felt “icky” about the intention of actively trying to get men to notice her, so she didn’t even leave her car. Now, she’s deleted all dating apps, stopped attending singles events, and feels strongly that she’ll meet someone once it’s time. Still, she considers “sprinkle sprinkle” to be the final straw for many women and, to her personally, a hopeful call from a fairy godmother. “It's like waking up from the cognitive belief that dating has to be hard, that you have to settle, and that what you want isn’t attainable,” she says. “Saying ‘sprinkle sprinkle’ is like saying ‘walk towards the light.’”

Sprinkle sprinkle: why hypergamy is trending on TikTok. By Laura Pitcher. Dazed, July 17, 2024.


 

 


 

From Nara Smith to Gwen The Milkmaid, tradwives make up some of the biggest influencers on social media – but why are we so invested in their lives?

 It’s a strange chapter in late capitalism when one of the most successful influencers on social media is a Mormon tradwife who posts videos of herself making Oreos from scratch. With over 2.2 million followers on TikTok, Nara Smith, an IMG model currently living in Los Angeles with her husband – the model Lucky Blue Smith – and two young children, began surfacing on the For You Page in V1 of this year, known for her viral content that sees her make elaborate home-cooked meals in silk feathered bathrobes, narrating each video with soothing vocal fry. “I wanna be like her when I grow up,” says one user. “I aspire to be like you,” writes another with a crying face emoji.

Smith is part of a growing trend of TikTok #tradwives and #SAHG (stay-at-home girlfriends) performing domestic labour for the feed, preaching the ‘good life’ with aspirational clips of high-end skincare routines and sourdough starters. Another is Gwen the Milkmaid, who recently traded an online presence as an OnlyFans creator in exchange for tradwife TikTok, where she posts domestic clips of herself baking bread in floral tea dresses. “Once upon a time, I was a man-hating feminist,” she says, in one video that sees her carefully crafting lasagna sheets with the help of a brand new Kitchenaid. “Now I’m happily spending hours in the kitchen making my husband whatever he wants for dinner.”

On the surface, these women claim to retreat from capitalism into a slower life away from the grind. Back when women didn’t have careers but rather stayed at home to rear a family. “But the home and the family and the body of the woman herself has never really been a place to escape from capitalism,” says Rachel O’Dwyer, a lecturer in Digital Cultures at Dublin’s NCAD who spoke on the topic at this year’s transmediale festival in Berlin. “It was always ground zero, the place where the good feelings for the good life and capitalism were shored up and set afloat.” Anyone who’s shared content onto TikTok will know that filming and editing videos takes work, and tradwives are no exception. “These girls are doing a job; they’re the latest form of content creators. This work is its own hustle and produces its own income,” agrees O’Dwyer. 

Tradwives have admittedly been around for some time now – I recall the first wave of internet tradwives in 2022 brought on by the likes of reactionary podcasts like Red Scare and alt-right pundits. While the content itself follows the same blueprint (sharing content about what a great housewife you are), what’s different is the socio-political atmosphere surrounding them: conservatism is growing among young men, hate speech and extremist content is rampant across X (formerly known as Twitter), and censorship is on the rise. Last month, Meta announced that it’s no longer recommending posts about political and social issues, though this has less of an impact on conservative creators since their content is less explicitly politically charged (compared to, say, topics such as abortion and gun control). As influencers who make content about homemaking, tradwives do not appear explicitly political, but the conservative subtext cannot be ignored.

As with other (questionable) girl online archetypes such as the E-girl military waifu, this makes the internet tradwife a deceptive aesthetic. She appears domestic and submissive, polishing her already spotless marble countertop under the soft glow of a Diptyque candle, yet never fully having to get dirty with actual domestic labour, such as cleaning the toilet or pulling clumps of hair from the drain. She plays the role of a young, hot homemaker, positioning herself as a counter to the neoliberal girlboss, or worse, the angry millennial feminist with her purple hair and pronouns. While the former lives a life of excess – think liberal celebrities like Beyoncé and Taylor Swift flying on private jets – the tradwife adheres to a pious set of principles, like dressing modestly, mothering hoards of children, quoting Bible verses. The libs hate the tradwife because she stands for everything they despise (AKA the reversal of feminist values), yet condemning the tradwife will inevitably give ammunition to the sort of online puritans who believe liberals have ruined society along with sex scenes and gentle parenting. In short, the same 4chan bros looking to ‘dignify’ your thirst traps using AI probably love Mormon TikTokers sharing GRWM clips on their way to Sunday service.

What makes a bunch of affluent women cosplay 1950s housewives for the feed is a tricky case to unpack. Almost all of these neo-tradwives come from money – Smith married rich and Hannah Neeleman of Ballerina Farm, another Mormon influencer, is heir to a billion-dollar fortune. As one commentator pointed out in a viral response video, “They’re not better than us because they can make their children’s cereal from scratch, they’re better than us because they are so wealthy that they have nothing more important to worry about.” Also, do I need remind you that #tradwife content pulls in digits (if the millions of page views are any indication), which is particularly useful for any aspiring businesswoman wanting to launch her personal brand.

Instead of looking at why there’s an uptick in tradwife content, perhaps we should ask ourselves why it’s so popular, even among left-leaning users who don’t necessarily believe in its values. Sure, there’s plenty of trad parodies on the feed with millions of views, but there’s clearly something about these women and their lives that keeps us coming back for more – whether that’s as an escape from the harsh demands of late capitalism, or plain voyeurism, a blemish-free peek through the curtain to the lives of the wealthy. As the viewer, there’s an obvious allure to this lobotomised vision of domesticity for the same reason that we obsess over the interior lives of the rich and famous. We know it’s unrealistic but it’s also a soothing way to tap out of our own less-than-satisfactory lives for the same reason you might tune into an ASMR video or watch an ambient show on Netflix. “I understand that I am being sold a lie but I don’t want to think. I want to vibe. I want a date night. I want to get ready with her. I want an expensive candle,” says O’Dwyer.

Ironically, the unquenching appetite for this sort of online content is getting bigger as women’s reproductive rights in the US are being stripped back in real-time – Alabama has just ruled frozen embryos are children, while in other states birth control is becoming harder to access. Clearly, the system is broken, yet we continue to hold onto the promises of capitalism against all evidence, instead funnelling our apathy into tradwife cosplay, and the illusion that our lives might be better if we resign ourselves to the care of a strong male provider.

Beyond tradwives, however, the internet is amok with capitalist fantasies, whether it’s the self-help guru instructing you on ‘how to create your dream reality’, or TikTok subliminals  promising wealth and prosperity through hot girl clips and ‘444’ angel numbers. “What’s new today maybe is the hyper-commodification of this content,“ suggests O’Dwyer. From bimbos to E-girls and Pinkydoll, girls online are embracing the smooth-brained agenda, which doesn’t seem too far detached from the tradwife’s own lobotomised credentials. But perhaps we should be asking ourselves why we feel the need to relinquish our thoughts in the first place.

 

Tradwives are levelling up. By Günseli Yalcinkaya. Dazed, March 12,2024.