in which i explain Avril Lavigne’s “Don’t Tell Me” video to Hilaryin which i explain Avril Lavigne’s “Don’t Tell Me” video to Hilary

thought abhors tights

At first read a bit cutesy and a few things I’d contest (like that simplification of female fashion which though I appreciate the sentiment is surely more complex, and the sort of dismissal of exterior thought as somehow lesser, and of course I’d want more on the semiotics of it all and the parallels between clothing and language, and also more about the clothing as armor/protection, which is something I’ve discussed before a bit.)  But come on, Umberto Eco wrote this in 1976 about how his tight jeans squashing his junk made him think about the relations between clothes and thought and women/constructed sartorial femininity and language.  How could I NOT waste a quarter of an hour typing most of the two pages out for y’all?  And besides, it gave me a reason to google funny things like “pants” and “trousers” for the sake of providing you all with the highly relevant Wallace and Gromit image above.  

The jeans didn’t pinch, but they made their presence felt…. As a result, I lived in the knowledge that I had jeans on, whereas normally we live forgetting that we’re wearing undershorts or trousers. I lived for my jeans, and as a result I assumed the exterior behavior of one who wears jeans. In any case, I assumed a demeanor… I discussed it at length, especially with consultants of the opposite sex, from whom I learned what, for that matter, I had already suspected: that for women experiences of this kind are familiar because all their garments are conceived to impose a demeanor—high heels, girdles, brassieres, pantyhose, tight sweaters.

I thought then about how much, in the history of civilization, dress as armor has influenced behavior and, in consequence, exterior morality. The Victorian bourgeois was stiff and formal because of stiff collars; the nineteenth-century gentleman was constrained by his tight redingotes, boots, and top hats that didn’t allow brusque movements of the head. If Vienna had been on the equator and its bourgeoisie had gone around in Bermuda shorts, would Freud have described the same neurotic symptoms, the same Oedipal triangles? And would he have described them in the same way if he, the doctor, had been a Scot, in a kilt (under which, as everyone knows, the rule is to wear nothing)?

But the problem of my jeans led me to other observations. Not only did the garment impose a demeanor on me; by focusing my attention on demeanor, it obliged me to live towards the exterior world…I thought about the relationship between me and my pants, and the relationship between my pants and me and the society we lived in. I had achieved heteroconsciousness, that is to say, an epidermic self-awareness.

I realized then that thinkers, over the centuries, have fought to free themselves of armor. Warriors lived an exterior life, all enclosed in cuirasses and tunics; but monks had invented a habit that, while fulfilling, on its own, the requirements of demeanor (majestic, flowing, all of a piece, so that it fell in statuesque folds), it left the body (inside, underneath) completely free and unaware of itself. Monks were rich in interior life and very dirty, because the body, protected by a habit that, ennobling it, released it, was free to think, and to forget about itself… And when even the intellectual must dress in lay armor (wigs, waistcoats, knee breeches) we see that when he retires to think, he swaggers in rich dressing-gowns, or in Balzac’s loose, drolatique blouses. Thought abhors tights.

But if armor obliges its wearer to live the exterior life, then the age-old female spell is due also to the fact that society has imposed armors on women, forcing them to neglect the exercise of thought. Woman has been enslaved by fashion not only because, in obliging her to be attractive, to maintain an ethereal demeanor, to be pretty and stimulating, it made her a sex object; she has been enslaved chiefly because the clothing counseled for her forced her psychologically to live for the exterior. And this makes us realize how intellectually gifted and heroic a girl had to be before she could become, in those clothes, Madame de Sevigne, Victoria Colonna, Madame Curie, or Rosa Luxemburg.

….A final reflection—in imposing an exterior demeanor, clothes are semiotic devices, machines for communicating. This was known, but there had been no attempt to illustrate the parallel with the syntactic structures of language, which, in the opinion of many people, influence our view of the world. The syntactic structures of fashions also influence our view of the world, and in a far more physical way than the consecutio tempomm or the existence of the subjunctive.

— Umberto Eco, Lumbar Thought, 1976