Monday, April 14, 2025

The Curious Case of Tony Stark and Elon Musk: 'Sigma Male' Masculinity and the Myth of the Benevolent Billionaire

 






            The development of Sociology as a discipline has always run parallel to the rise of western Capitalism; both being born out of industrial revolutions that spanned between 1760-1850 and gained prominence through the social changes those revolutions created. These ideas also coincided with the independence of British colonies that would become the United States. These fraught fraternal fledglings became fatefully intertwined. Whereas Sociology would use historical events, and political/economic analysis to criticize capitalism; the United States, primarily built by white wealthy landowning men seeking a regress of taxation, would embrace it. This began our propagandistic and irrational fetishizing of Capitalism for over two millennia, creating one of the more corrosive spurious correlations between wealth and intelligence. This is because in a capitalist system, economic success has become a chief indicator of intellect[1]. Colloquially, people state: “How’d they make so much money if they weren’t smart?” without factoring in a variety of social factors like family inheritance and opportunities born out of an overabundance of intersecting privileges (class status, Whiteness, cisgendered maleness, sexuality and ablebodiedness). Popular culture has been one of the most effective tools to spread this false claim into every crevice of our social order and thereby germinating this insidious amalgamation between one’s bank account and their IQ[2]. One of the more understated examples of this, that has collectively had the wildest impact recently, is the deification of Elon Musk through the lens of The Marvel Cinematic Universe’s portrayal of Tony Stark by Robert Downey Jr.  The purpose of this paper is to interrogate the power of this comparison on public perception and examine the dangers of manufacturing the myth of the ‘benevolent billionaire’ which has contributed to our current socio-political (constitutional) crisis in the US.

 





HISTORICAL CONTEXT

            The histories of Elon Musk and Marvel Studio’s representation of Tony Stark embodied by Robert Downey Jr. have orbited one another, each intersecting the other’s trajectory at a variety of points throughout Musk’s and the character of Tony Stark’s life course. However, the impact of these intersections has unfortunately had grave real-world consequences that are difficult to disentangle.

            Brief origin on Elon Musk  

            Born in 1971 Johannesburg, South Africa, Elon Musk grew up in a wealthy family whom benefited from racist Apartheid and neo- Nazi laws of the country at the time. The blood mineral industry born out of such policies enriched the Musk family as Elon’s father made a deal to receive a portion of emeralds produced in three small mines. This wealth and privilege allowed Musk to immigrate from South Africa to Canada and eventually study Physics and Economics at the University of Pennsylvania earning a bachelor’s degree in both, conferred in 1997. After two internships in Silicon Valley, he was accepted into the materials science graduate program at Standford. Upon declining to enroll, Musk lacked the legal authorization to live and work in the United States until he secured an H1-B visa.

            Concurrently with his education and work experience, Musk began a history of corporate virulence. With money lent to him by his father, Musk and his siblings created Zip2, an online yellow pages in the early days of the internet. Zip2 was acquired by Compaq in 1999. Musk took his 22-million-dollar buyout and spun it into an online financial services and e-mail payment company called X.com. X would eventually become PayPal when it merged with Confinity. When Musk became CEO, technological problems and a poor business model led to the board ousting Musk and replacing him with Peter Thiel. When PayPal was eventually sold to Ebay, Musk being the majority shareholder was paid 175.8 million dollars. This began a pattern of Musk buying/acquiring companies or organizations, gutting them of personnel and regulation and then hoping to sell the pieces into his next venture.[3] Musk took his PayPal payout to the Mars Society and founded Space X in 2002.

            The founding of Space X marks the time when Elon Musk begins to orbit US politics. At the time, President Obama both increased NASA’s budget (by $ 6 billion) but decided to cancel  the Constellation program, its Ares 1 and Ares V rockets, and the Orion spacecraft while committing to the privatization of launch vehicles to the Orbiting Space stations under the COTS program. Space X got the contracts. Space X continued its relationship with the government through their next venture “Starlink” a consumer internet business that sends batches of internet-beaming satellites into orbit. Since 2022, Space X has had the Federal Communications Commission contract for 13,500 satellites that would make up the Starlink Internet Network which pulled Musk deeper into the political sphere.[4]   

Musk’s association with his Pay Pal compatriots would eventually be known collectively as “The PayPal Mafia.”  This group of “tech bros” all have ties to South African Apartheid (recently giving them the nickname “broligarchs”). As their wealth and status increased, these “broligarchs” began to criticize US social programs, women’s right to vote, and regulatory policies. These ideals would put them on an intersecting trajectory with Donald Trump’s re-ascension to President in 2024 in the form of VP running mate, insult to the poor southern community and genuine couch connoisseur, JD Vance; as Vance was one of The Pay Pal Mafia’s (Peter Thiel) protégés.

In addition to an alignment of ideologies, Musk’s political interest is mostly financial. This is because the companies that he helms would be in constant financial jeopardy without government contracts. Musk thereby ideologically shifts towards whichever political wind will net him the most revenue. Yet, since aligning with Donald Trump, he has seemed emboldened to express various levels and varieties of hate speech: from misinformation, general technocratic dehumanization (Eugenics) , Trans discrimination, sexism, antisemitism, and white pride that culminated in Musk giving a “Roman Salute” at Trump’s Second Inauguration that was interpreted by White Power Groups, and most of the general public, as the Nazi Zig Heil. At the time of this writing, The Department of Government Efficiency (DOGE) the Agency tasked with reining in Government bureaucracy and spending that Musk (sort of, but not really, only actually) leads, is dismantling the regulatory agencies of the government that were directly overseeing his companies. Yet, even with all this veiled history, to the pain he is currently inflicting on millions, there are those that still see him as a savior and a genius, including himself. To understand where that comes from, we need to investigate the MCU portrayal of Tony Stark.




The MCU’s Tony Stark

  In the early 2000’s, there was a fraction at Marvel Comics regarding the adaptation of their characters to TV and Film. In the years prior, to stave off bankruptcy, Marvel Comics had sold the adaptation rights to some of their biggest characters. The X-Men were at Fox, The Incredible Hulk was at Paramount and Spider-Man was at Sony, each with their own complicated legal entanglements of where, when, and how these characters can appear on screen. In 2002, upon the landmark success of the Fox Studios produced X-Men and Sony’s Spider-man,  executive David Masiel met with the President of Marvel, Ike Perlmutter (at Mar-a-lago of all places), to try and convince him that Marvel was leaving money on the table by licensing their characters rather than producing their own films (Robinson, Gonzales and Edwards, 2024). However, since selling off their best assets, which in the early 2000’s were way too profitable to let go,[5] Marvel had to start with lesser known, C and D-list heroes at the time.

Originally conceived by Stan Lee in the early 1960’s and modeled after Howard Hughes, the comic book portrayal of Tony Stark was, at its inception, a hard drinking, war-mongering misogynist.

According to DiPaolo (2011)

“[Lee] deliberately designed Iron Man to be everything the readership hated as a creative challenge to see if he could convince a liberal reader to find a “Military Industrial Complex” billionaire protagonist likeable despite his conservative politics…Lee said that he was not trying to change his readership’s politics, but to see if…[an] inventor and munitions maker could be successfully presented as a redeemed anti-hero.”     

It is unclear if Stan Lee knew the indelible cultural impact this would have. His whimsical wager against writers’ block contributed to the chipping away of the public’s disdainful animosity for the wealthy elite, and convinced readers that wealth, weapons and womanizing can make a hero. This unfortunately laid a problematic foundation for how Tony Stark would be portrayed on-screen.

            Another problem came in November 2001 when Karl Rove had a meeting with the head of the Motion Picture Association of America, Jack Valenti. The Bush Administration needed a unified response to terrorism for the purposes of national security:

1.      The US campaign in Afghanistan was a war against terrorism, not Islam

2.      People can serve in the war effort and in their communities.

3.      US troops and their families need support

4.      9/11 requires a global response.

5.      This is a fight against evil

6.      Children should be assured that they will be safe

While not stating this as propaganda, Rove did declare that leaders of the industry have ideas about how they want to contribute to the war effort. (Robinson et al, 2024: 61).

Rove’s actions speak to the way the media is used by the government to shape public perception. But, instead of news reels and cartoons playing before films as they did during WWII, the mechanism of propaganda has become far more incestuous in years since. Regularly, film production and video game developers are provided with military consultants that control the depiction of the government and the military in that medium. For film, this means a lower production budget in exchange for script approval and distribution access. Therefore, during “The War on Terror.” the undercurrent of major studio productions was to encourage support for US foreign policy.

During the development of what would become the Marvel Cinematic Universe (MCU), the United States was in two wars (in Iraq and Afghanistan) and had a former weapons manufacturer as a Vice president (Robinson et al 2024). With the Bush Administration’s approval ratings on a steep and steady decline, Tony Stark was the perfect choice to be propped up as the propagandic paragon of US military efforts to show that “[even a merchant of death]…has a heart”. Thus, the writers for Iron Man (2008) recentered Tony’s backstory around being captured in Afghanistan rather than Vietnam and had him be injured by his own munitions; thereby centering him in the current moment and fulfilling the criteria set by Rove. However, they still needed to make him likeable. Enter: Robert Downey Jr.

At the time of his casting, Robert Downey Jr. (RDJ) seemed to have just come out of auditioning for Tony Stark in real life. Considered a commercial failure and substance abuser, RDJ had been recently fired off of Ally McBeal, and even though he was clean and sober in 2007, he was on probation as early as 2005, and that made the producers nervous (Robinson et al 2024). Director Jon Favreau went to bat for Downey. When it was clear that the studio had no intention of hiring Downy, Favreau leaked the news of RDJ’s casting to the press which was met with fan enthusiasm (art was imitating life after all). Once he was cast, both Downey and the writers went to work on fleshing out who Tony Stark was going to be for the MCU.

            In 2022, Iron Man (2008) writer Mark Fergus explained to New York Magazine that one of the inspirations for the characterization of Tony Stark in the MCU was Elon Musk.

“Stark was as if “Musk took the brilliance of [Steve] Jobs with the showmanship of [Donald] Trump,” adding: “He was the only one who had the fun factor and the celebrity vibe and actual business substance.”

 For his part, RDJ was encouraged by Favreau and others to draw upon personal experiences, and producers would hope that his face would be “a visual shorthand for the character.” (Robinson et al 2024). Thus, the MCU’s Tony Stark has the wealth and social awkwardness of Elon Musk, Showmanship of Donald Trump, the charisma and humor of Robert Downey, all wrapped up in a personification of US Militarism. Unfortunately, as this version of Tony Stark grew in popularity, so did the lines between the character, actor and their inspiration (Musk).



When Art imitates life, and back again

               Pop Culture and film are always used as a truncated reference and explanation for the social world around us. We compare individuals, people, and social situations to characters and plots of film and TV; especially when those situations are hard to explain. When Iron Man exploded onto the screen, RDJ’s portrayal of Tony Stark as a brilliant wisecracking do-it yourself superhero who flouts international laws and commits war crimes by murdering brown terrorists with precision and prejudice was a smashing success. This annihilation of blatant terrorism was the cinematic wish fulfillment that the public thirsted for after 9/11. Tony Stark/Iron Man was the white male savior that was using weapons and militarization to make the world a better place. Whom, in future installments, would quip that he “wanted to put a suit of armor around the world” and “privatize world peace.” Sentiments that have henceforth been reiterated by various people in power.[6] This is because superheroes like Tony Stark “constitute an appealing form of pro-war propaganda, that across the board, encourages a militarist view of the world and represents a form of American Fascism.” (DiPaolo 2011: 19). We have commodified and coveted this image enough for billionaires to use it as both rationalization and shield for their crimes.

Tony Stark’s popularity in the public consciousness and the overall cultural zeitgeist, caused people to start looking for his real-world proxy. Given their biographies were already ingredients of Tony Stark’s psyche, Musk and RDJ started to become deified as the real Tony Stark themselves; RDJ allowing his public persona to be taken over by the character so completely that it is difficult to find a difference between character and actor in interviews and public appearances. Meanwhile, Musk promoted and internalized these comparisons to Stark which were furthered by his brief cameo in Iron Man II (2010). Musk even went  so far as to create a 3-D model of Space X rockets similar to the way the films would depict Stark’s designs. These manufactured parallels allowed the public to fantasize Musk to be that real life white savior, jumping from the screen to save them, while simultaneously obfuscating the danger he poses as a real world threat.

 



SOCIAL ANALYSIS

            The power of the comparison between the MCU portrayal of Tony Stark and Elon Musk is found not only in how the popularity of the character shapes public opinion, or in the expectation of hero worship as an escape from the continuous monotony/occasional terror of our daily lives, but also in the confluence of our conditioning to the myth of the benevolent billionaire coupled with an emergence of a neurodivergent masculinity labeled in online circles as the  “Sigma” male. This combination of traits furthers the embroglio between the image of Tony Stark and Elon Musk.




The Myth of the Benevolent Billionaire

In a Capitalist system, money is a superpower. It creates opportunities and access to resources, it whitens, masculinizes and “ables” peoples’ bodies; meaning it minimizes the barriers that people experience for being a member of a marginalized group. Money is the catalyst for transformation as much as various forms of irradiation, or the mutation that follows in many superhero origin stories. Therefore, it is not surprising then that the heroes that grace the pages of comic books that are touted as “just human with no superpowers” are almost always wealthy. Money bridges the chasm of physical, psychic or supernatural abilities and puts humans on par with Gods in these stories.

The combination of wealth and altruism was fueled through both a billionaire’s own desire for legacy and the misinterpretation of capitalist cautionary tales that isolate billionaires as being heroic. The savior complex for billionaires is never built upon self-sacrifice, but trades on its belief in perpetuity. Many of the wealthy American Families at the turn of the 20th Century had a history of giving to charities and other “worthy causes”, not because they were selfless and cared about “their fellow human”, but because of tax breaks afforded to philanthropy, and the desire to maintain the legacy of their name. Thus, names like Rockefeller, Carnegie, Wrigley, JP Morgan, and Vanderbilt grace the side of concert halls, stadiums, office buildings, and plazas. The founder of The Nobel Peace Prize, Alfred Nobel, made his fortune through dynamite production. This has continued today with billionaires starting charities, giving away millions of dollars while simultaneously hiding billions in offshore accounts and stock dividends to avoid taxation. These practices then combined with the popular misinterpretation of cautionary tales of capitalism.

One of the most common stories that manufactures this benevolence in billionaires is the character of Ebenezer Scrooge in the Dickensian classic, A Christmas Carol. Throughout the story, the reader rightfully is presented with the interpersonal dangers of capitalism. Greed begets isolation, loneliness, and bitter emotional stagnation that makes you cruel. While this anti-capitalist messaging is important and valid; this story is one of the first that also presents readers with the idea that the billionaire can be reformed, as every depiction of the end of A Christmas Carol presents Scrooge as still an economically wealthy man; his charity changing the lives of the people around him; and they love him for it. This reinforces that money can be used for emotional manipulation and still presents relationships as being transactional.

This idea of benevolence is furthered in our superhero media. Comic books and their TV/Film adaptations depicts these rich oligarchs as brilliant crime fighters; furthering the idea that social problems can be solved by wealth and individual determination rather than collective action. This presents wealth as no longer a corruptible force (as the intended message of Ebeneezer Scrooge’s plight) but as a tool for righteousness. Iron Man and Batman are among the richest and most popular characters that parlay their wealth into an unfathomable network of gadgets, equipment, and training for their own private war against their understanding of injustice. Sure, at the same time they also engage in various amounts of philanthropy; but their true work is always outside of the system. This was astutely pointed out by Mathew Alford in his original review of Iron man:  

 

The Emotional appeal of Iron Man (2008) rest on the idea that Stark, the self -confessed ‘Merchant of Death’, has changed his carefree attitude towards arms manufacturing…These readings of the film ignore the blatant fact that Stark actually continues to build weapons, only now they are more hi-tech and produced covertly as a part of his own bodily attack armor.”

                                                                                                                        (Robinson et al 2024).

One dangerous commonality of billionaire crimefighters in superhero fiction is their egocentrism. The MCU’s Tony Stark always believes himself to be the smartest person in the room and the one who will always have the right answers even after he is blatantly proven wrong. In Iron man II, the character stands up in front of Congress and says that he “Privatized World Peace.” because he was the only one smart enough to come up with the arc reactor technology. After he is proven wrong in that same film, he later believes that he can create artificial intelligence that can act as “a suit of armor around the world” and promptly created the AI villain Ultron. After that failure, he does submit to government oversight and regulation in Captain America: Civil War. However, that regulation is short lived, eventually culminating in his self-sacrifice at the end of Endgame. Thus, through Tony Stark’s entire arc in the MCU, his billions and bravado culminate in benevolence. Part of the appeal of Elon Musk is that many were expecting the same trajectory. Political pundits, talk show hosts, elected and appointed officials of the US government all have compared Elon Musk to Tony Stark, opining on Musk’s charities and companies as if to manifest this benevolence upon him. Yet, whenever Musk is given a chance to show the world that he may be a hero, he turns out to be a supervillain.

In addition to all the hate speech, bigotry and deregulatory crypto fascism Elon Musk is currently producing/regurgitating through his leadership/consultation/leadership with DOGE, he also decided to buy the social media platform because people made fun of him. Afterward, he then turned that platform into a cesspool of vitriolic and violently racist, misogynistic hate speech causing both advertisers and Users to flee; all under the guise of being a champion of Free Speech. However, Elon Musk’s supervillainy lies in the control of his businesses and the erratically sociopathic apathy with which he wields that power. This came to light in 2022 with his Starlink system and the ongoing Ukrainian Russian War. Musk’s biographer, Walter Isaacson, falsely claimed that Elon Musk “turned off” Starlink during a Ukraine counterattack. While this would certainly count as supervillainy, Isaacson, regardless of the statement’s invalidity, emphasizes Musk’s potential power and influence over the region through the Starlink system; that on a whim, Musk could change the scale and trajectory of the war. Much like the egoism of Tony Stark, this is not benevolent, it is hostage taking for the purposes of kowtowing. This is evidenced by Musk’s attitude change on the war after aligning himself with Donald Trump during the 2024 election; stating that he believed that Ukraine had gone too far. A point Donald Trump and JD Vance doubled down on in their explosive meeting with President Zelensky.  Additionally, Musk has used his money to repeatedly fuel constitutional crises by bribing people for votes both in the 2024 national election under the guise of a lottery and then again in the Wisconsin race for DA. Thus, while Tony Stark is no benevolent billionaire (because even in fiction there is no such thing) Musk is less like Tony Stark and more like Justin Hammer from Iron Man II, where his wealth shields him from his own stupidity, and allows him to fail upwards while disassociating from the human rights and dignity of others.




Neurodivergence as ‘Sigma’ Masculinity

    In a patriarchal system, a person’s masculinity status is perceived as royalty. Within this [often]-binary structured set of organizations and institutions, those that have been assigned and openly perform the status of male and masculinity are venerated; believing that their gendered position exempts them from behaviors, labor, and expressions they think are beneath them. Thus, in a masculine dominant society, the ideals, presentation, and behaviors surrounding masculinity are the first to be policed; and men, are the first to be dominated (Bourdieu 1998).

As a part of that mechanism of control and domination, masculinity turns inward, and like the ouroboros, men begin consuming each other through the building of an irrational and harmful dominance hierarchy. This hierarchy is peddled through the unfathomably profitable popularity of “The manosphere”: the sprawling web of groups, belief systems and lifestyle gurus that promote these irrational, erroneous and dangerous ideas of toxic masculinity (Bates 2021).

  The hierarchy begins with the highly contested and debunked concept of “The Alpha” male. This group has the characteristics of a lot of traditional masculinity: Strong, athletic, loves sports, cisgendered, sexist, emotionally vacant, and anti-intellectual. These individuals perceive themselves to be leaders and reinforce these claims through cherry picked biological pseudoscience and erroneous myths about the pack mentality of animals.

 

 The next status in this cannibalizing hierarchy is “the beta male”

As I explained in a previous essay (2018):

“Beta” males are defined as men who don’t identify/ fit the toxic forms of alpha male behaviors. Some men embrace this position as a way to show how they are morally and intellectually superior (the qualities they are using to define their masculinity) to the “alpha” male. This superiority impacts their views on women. Because they believe themselves to be superior to the “alpha” male, they should be garnering the attention of women and not them

The attention from women here is an important detail, as regardless of where men are on this corrosive carousel of status and identity, they all perceive themselves above women. It is their misogyny that binds them. Recently, there is a new emerging status of masculinity, the “Sigma” male, and it seems to incorporate autism and neurodivergence in its assessment of masculinity.

            “Sigma” coded masculinity arose first from a 2010 blog post by Science fiction writer, Jon Beale, who, in addition to espousing a myriad of racist and sexist beliefs, expressed his frustration with the generalization of the “alpha and beta” structure and what he considered “the losers” underneath them ( Just to go down the list: deltas gammas, lambdas and omegas). Thus, he coined the term “Sigma male” which is collectively understood as the introverted “lone wolves” and outsiders that seemed to be on par with Alpha males, but maybe didn’t express their level of bravado while remaining intelligent and stoic.  One characteristic of this “Sigma” type of man that is often glossed over is their expressions of neurodivergence. Many of the character names that are often proselytized as “Sigma males” are John Wick, Walter White, Tommy Shelby, Jason Bourne and Tony Stark. Those unconventional Heroes/anti-heroes, that do not exhibit hyper masculine qualities, are brilliant but are able to become singularly focused, mission driven, obsessive, have skilled pattern recognition, able to be a social chameleon but unable to read social cues all the time. Thereby incorporating qualities of neurodivergence on the autism spectrum into this questionable masculinity quagmire.

            In addition to the co-opting of neurodivergence into a masculinity latticework that reinforces misogyny and toxic self-destructiveness, “The Sigma male” archetype is also a new form of “supercrip” stereotype. The “Supercrip” stereotype is a type of disability stereotype often found in action, fantasy and superhero media where a person’s disability is the source of superpowers which negate the persons physical and or mental disability. Clear examples of this in comic book media: Daredevil, several of the X-men, Barbara Gordon, Cyborg, and yes, Tony Stark. With the “Sigma Male” however, their “superpower” and what makes them a good assassin, drug kingpin, gangster, government agent and “Genius, Billionaire, Playboy Philanthropist Superhero” is their neurodivergence.     

      The overall contradiction of the Sigma male supercrip, outside of its lack of social and scientific evidence, is that much of the “Alpha and Beta” status criteria are flimsily supported through a pseudo-scientific biological argument of men’s innate nature (which also allows them to justify their frequent transphobia and discrimination). However, a simple internet search will reveal “the sigma male grindset” a quasi-self-help guide to becoming a sigma male. This idea of “becoming” leans more into the social construction of gender than those arguments often used by these groups that tend to be more based in biological determinism. Granted, the identification of this hypocrisy should not be revelatory, many belief systems that have cultlike qualities, as those in the misogynistic manosphere do, are both convoluted and hypocritical. Because, having a clear set of principles, and the conviction of those principles leads to accepting consequences for those beliefs. In short, it takes courage, and these men and their allies have none.

            Elon Musk has become the literal posterchild for “Sigma male” masculinity, gracing the cover of a seminal text on the subject. With the help of the myth of the benevolent billionaire, he has been deified by “The manosphere” as their current and most fervent paragon, and in their mind, a real life Tony Stark. Yet, when you look at the basic comparison, it is only the sigma male archetype, and the billionaire myth that connects them. This, as I have argued above, is more of a function of the use of Musk in the updating and creation of the MCU’s Tony Stark. When looking closer, they are also leagues apart. Tony is shown to be an inventor and engineer. Meanwhile, the only thing Musk has designed, not even engineered, is the Cyber-truck. An ugly eyesore of an automobile that has had so many flaws and recalls that even Tesla dealerships won’t take it as a trade in. Tony has built his company on his ingenuity, Musk is a corporate vulture that raids and consumes companies, destabilizes them and then sells off the pieces into his next venture, which is more akin to the corporate robber barons of 1980’s cinema, than the Superhero populism of today.   


 


CONCLUSION

            Elon Musk is not Tony Stark. However, the MCU’s Tony Stark being a symbol of American Militarized Fascism is a low bar for a comparison. Regardless of the invalidity of this contrast, its repetition online among the media illiterate masses shaped the public perception of Musk enough for him to be elevated into the halls of political power in ways that his billions could not give him access so expeditiously. Although, as Musk continues to dismantle government infrastructure through these robber baron tactics, many of his supportive public have reassessed their opinions of him. Yet, we may be in a situation where the damage he has already done is irreparable, with no superheroes around to save us.

 

REFERENCES

Bates, Laura 2021. Men Who Hate Women: From Incels to Pickup Artists The Truth about Extreme Misogyny Naperville: Sourcebooks.

Bourdieu Pierre 1998. Masculine Domination Standford: Standford University Press

Dipaolo, Marc 2011. War Politics and Superheroes: Ethics and Propaganda in Comics and Film. London: McFarland and Company.

Robinson, Joanna, Dave Gonzales and Gavin Edwards 2024. The Reign of Marvel Studios New York: Liveright Publishing



[1] It should also be mentioned that this is usually invoked once someone has a lot of money. Rarely are poor smart people given the confidence that they will have economic success. If you are not wealthy, it is perceived that you are ‘not that smart’ or you’re lazy.

[2] IQ tests aren’t a measure of Intelligence either. I just wanted to not have to say intelligence over and over.

[3] As he did with Twitter

[4] Yes there is Tesla and Neuro-link and the purchasing of Twitter. But the acquisition of government contracts and its leading to his nebulous political position as the maybe Not, but actual leader of DOGE (Dept of Government Efficiency)  this is the most direct route if I don’t want the thesis to get lost or have this essay be gargantuan

[5]   Fox, Sony and Universal would consistently put films into production just so that the rights would not revert back to Marvel Comics.  Many films were rushed, announced before they even had a creative team, and in the “doomed” The Fantastic Four (1994) that was never intended for release.  

[6] Including Musk himself


Sunday, March 9, 2025

The Films of Celine Sciamma: A Portrait of a Lady on Fire



                The fourth film in my analysis of The Films of Celine Sciamma is the sapphic period drama A Portrait of a Lady on Fire. The first film of Sciamma’s career, which isn’t placed in a modern context, is also the film with the most thematic depth and cinematic nuance, where the command of her craft is on full display. Sciamma crystalizes in celluloid the thought, themes, and philosophy that encapsulates her vision as an auteur.  Yet, when taking a critical sociological perspective to Sciamma’s most celebrated work to date, we see the cracks in the acrylic that are caked on the canvas. In fact, through this lens, some of the noted and praiseworthy aspects of the film may be reevaluated; an unfortunate sociological turpentine that dissolves the heavily lauded art on screen.

 


PLOT

Marianne (Moemie Merlant) a 1770’s French painter is called to Brittany, France to paint the portrait of a Noble woman’s daughter, Heloise (Adele Haenel). The portrait is designed to entice a Noble man to marry her client’s progeny. However, because Heloise is resistant to the chattel marriage that she has been thrust into by the suicide of her older sister, the painting must be drawn in secret. As Marianne and Heloise get closer, the objective artist’s gaze turns romantic and is reciprocated. Every day, as the painting becomes closer to being finished, so too is their precociously perennial passion endangered of being snuffed out by time, class status and circumstance.

 

HISTORICAL CONTEXT

            In both the production of A Portrait of a Lady on Fire and the period it is supposed to represent, there are liberties and contrivances that allow for a more modern/postmodern interpretation outside of the conventions of the context depicted. Granted, Sciamma and painting consultant Helene Delmaire, mined history to construct the amalgamated backstory of Marianne, giving her the blended narrative flavor of many female painters of the 1770’s. Still, the whole conceit of the film is in and of itself a respite from the patriarchy, which by design, allows for a more contemporary perspective. Thus, in addition to deploying her pioneered “female gaze” in the picture, Sciamma makes a period film feel contemporary, at the same time, giving historical legitimacy to the anachronisms she adds.

            Production

            Principal Photography for A Portrait of a Lady on Fire occurred in the Fall of 2018, taking only 38 days. Shot entirely on location at Saint-Pierre-Quiberon in Brittany and a château in La Chapelle-Gauthier, Seine-et-Marne; the film embodies the realities of aristocratic life of the time. In vacant hallways and empty rooms, Sciamma and Cinematographer Claire Mathon tangibly render the differences between class status and wealth.

In most (improper) cinematic depictions of the aristocracy, be they English or French, there is a level of opulence that was uncharacteristic of the time[1]. This specific anachronism is more a product of illustrating class struggles, particularly the chasmic gulf between the rich and the poor, almost by a one-to-one comparison. The rich are lavishly dressed and well fed, with gluttonous amounts of food prepared in an assortment of feasts for no actual occasion other than the whims of the ruling royals. Sciamma dispenses with the glitz, glamour and lavishness of an irreconcilable fantasy of familial nobility; indicating through the subtle barrenness of the Chateau, and the sacredness of the green dress for the portrait, that while the family (and their name) still holds esteem and social capital value,[2] they are also poor.  Thus, they use chattel marriage as a necessary way out of destitution.  



   

            In the film, this distinction is vocalized in an argument between Marianne and Heloise:

            Heloise: You blame me for what comes next…My Marriage. You don’t support me.

            Marianne: You are right.

            Heloise: Go on. Say what burdens your heart. I believed you braver.

             Marianne: I believed you were braver, too.

            Heloise: That’s it then. You find me docile. Worse. You imagine me collusive. You imagine my pleasure

            Marianne: It is a way of avoiding hope.

            Heloise: Imagine me Happy or Unhappy if that reassures you. But do not imagine me guilty. You prefer I resist?

            Marianne: Yes.

            Heloise: Are you asking me to? Answer Me!

            Marianne: No.  

This conversation is further punctuated by the freedom Marianne has as a painter because she inherited her father’s business. It affords her the choice to be married or not; something that Heloise points out is a luxury she does not have after her sister’s suicide. It is this sense of and taste of freedom that Marianne both represents and provides Heloise which she first finds attractive; a status that she cannot achieve but through this brief respite.




            Rather than shoot on film, Sciamma and Mathon chose to photograph using 8k cameras, to give the film an overexposed look. In an interview with The Criterion Collection, Sciamma states that this hyperclarity was important to the intimacy of the film and the overall tenderness between the actors. According to Sciamma, skin, and the capturing of its shades and textures were so important to the film, that it needed to have a bold sharpness that would accentuate the subtle nuances of light, shadow, costume and movement. Mathon and Sciamma framed each shot to emulate Victorian paintings; often having the actors in a wide shot with the camera locked off, allowing the actors to move freely about the space, seemingly not worrying about marks, or blocking. To complement the shot composition and the artistic crispness of the images being captured, Mathon and Sciamma decided to only use natural light, candlelight, or light from the cookfire to illuminate the scene. This diegesis articulates the filmmakers desire to emulate literal artwork. The combination of light and shadow drifting across the screen creates a mirrored seductive dance that visually articulates the desires of Marianne and Heloise. With the elements of the 8k cameras, the wide angle locked off camera shots, and use of natural and diegetic lighting, each frame truly is a painting.




            Sexual Prominence

            As implied in the film, the period of the 1770’s in France was indifferent but not openly hostile to those in the LGBTQAI+ community. While there wasn’t a public embrace of practices; there was an acceptance of existence. Yet, comparatively, just a few years after the time the events of the story take place, France would take some of the biggest and boldest steps toward tolerance and eventual acceptance of the LGBTQ community by being the first country in history to decriminalize sodomy after their Revolution in 1791.  Additionally, like in other geographic locations at the time, it would take generations for these practices to coalesce and solidify into a particular identity that was not only accepted, but welcomed and vigorously defended.

            As with the differences of class and wealth, the film depicts how class differences allow for greater obfuscation of non-heterosexual identities, desires and behaviors. Prior to her sister’s death, Heloise lived in the convent. This is presumably due to her sexual proclivities and thus would have gained some measure of peace had her sister not trapped her in the institution of the heterosexist patriarchy through her suicide. This personified using the green dress in the titular ‘portrait’[3] and the portrait itself.

In prerevolutionary France, as with many other cultures that use the corset (as the green dress does in the film) it is a garment that both “lifts women up and brings her down (Gibson 2020: 109). Both the green dress and the function of the portrait is to entice men. Yet, as we see in the film, the production of the portrait is one that is full of agency, as is the way and under what conditions the corset is warn. Both corset and portrait manufacture a patriarchally pleasing “womanly shape” and both are the product of male fetishization. Yet, the production of these products is female controlled. In Portrait, the women carve out space for themselves to have as much agency and choice they can glean from the ubiquitous and ethereal patriarchy throughout the near totality of the film’s runtime. Even though Marianne and Heloise know their time together is ephemeral, the women still choose to have it. As Dr. Gibson is fond of saying: “You always have a choice. It might be a choice with horrible options, but it is still a choice…and you always have to make it.” (Brutlag 2023).          

The isolation of the characters in the film, not only allows them to escape the latticed interlocking mechanisms of the patriarchy but allows them to build a queer feminist commune; one that is built on mutual respect, friendship and eventually passion. In her novel, Herland, Gilman (1991) illustrates the female commune as a Utopian society that is unraveled by the presence and intervention of men. Each man in Gilman’s story is a representation of consistent masculine stereotypes which are found in the patriarchal society. It is this combined effort which eradicates (through the slow and steady toxicity of masculinity) the feminist commune utopia. A society that had no crime, war, or political strife. A society that had a care model that engages in socialist practices, not just its rhetoric. Yet, Gilman (1991) cannot conceive of women having sex with each other. Instead, because motherhood is so important, children are genetically engineered in “Herland”. Yet, while Gilman (1991) is suspiciously quiet about homosexuality, Sciamma seems to be parroting Simone de Beauvoir (2010) in acknowledging its naturalness; and the complex mechanism of psychology, social circumstances and history that contributes to its self-discovery and active choices. Women just need a chance and space to create this sapphic feminist utopia for themselves.

During the film’s production, French Government launched “The International Strategy for Gender Equality”

 France is enhancing the coherence and effectiveness of gender actions in its development assistance policies and external action. The 3rd International Strategy for Gender Equality (2018-2022) is a steering tool designed to coordinate France’s efforts to improve the situation of women around the world. The strategy is the international embodiment of the President’s commitment to make gender equality the great national cause of his term.

This strategy acknowledges that women and girls are disproportionally affected by poverty, violent conflict and climate change, causing them to experience and face unequal and undo hardships, barriers and a constant threat of sexual violence around the world. Therefore, this strategy “enable survivors of conflict-related sexual violence to access compensation and reparations to help them reintegrate to society” …through a Global Survivors’ Fund. Additionally, this strategy bolstered political support for gender issues, financial equity issues, and made them more visible to the public. During that same time, the Ministry for Europe and Foreign Affairs and the AFD, provided €120 million over three years (2020-2022) to finance the activities of feminist organizations worldwide.

            Concurrently, during the #Metoo movement in the United States, Ninety-nine prominent French women signed a letter accusing the Hollywood anti-abuse campaign of censorship and intolerance.   Stating:

            What began as freeing women up to speak has today turned into the opposite – we intimidate people into speaking ‘correctly’, shout down those who don’t fall into line, and those women who refused to bend [to the new realities] are regarded as complicit and traitors

The article cited perceives a populist puritanism that fails to see nuance in a complicated subject. While these activists are right in principle, their consistent protection of men and their use of the shield of sexual positivity minimizes, deflects, and ignores the ways that sexual assault and the sexual violence of “The Rape culture” is polymorphous.




            A Portrait’ of Sciamma and Haenel: A Revisionist history?

             This was the first film I watched from Celine Sciamma; and it was the brilliance, masterwork and love of this film that made me want to include Sciamma in this director series. As readers can tell from previous essays, as I began to go back into Sciamma’s filmography beginning with her loose “Coming of Age” trilogy, I was troubled by what I found. I had expected to see shades or echoes of the technical mastery that is found here in ‘Portrait’ from a filmmaker who compassionately shows women’s burgeoning love through agency, autonomy and choice. A filmmaking style that was a much-needed relief from the objectifying patriarchal male gaze that propagates in any (moving) picture directed by any cisgendered man with a fragile ego that sees the camera as an extension of his genitals. Instead, I perceived Sciamma’s films to expose predatory sexual behavior, faux trans allyship and racism. So, when I rewatched this film as background and context for this review, I was worried that my perspective would shift and my love for this film would diminish. Surprisingly, even though I revisit this film annually, I still found it to be a feminist, passionately erotic, longingly heart wrenching masterpiece. Yet, I could not reconcile my perceived incongruity between this film and Sciamma’s earlier work[4]. Was I not seeing something darker in Portrait that I had seen in the previous trilogy, because of my affinity for the film? Did I need to give the coming-of-age trilogy another shot? As I was mulling over this inconsistency while I was rewatching Portrait, perplexed by my take of her previous films stating: “I like that this one [Portrait] is about choice and agency from two women of similar ages that have equal power and control in the relationship.” And this was what Adelle Haenel did not have when she entered into a romantic relationship with Sciamma after Water Lillies. Then, taking a broader analytical look, I remembered that the part of Heloise was written for Haenel, and it all clicked into place.

            When you look at Portrait through the lens of Sciamma’s and Haenel’s relationship, coupled with the knowledge that Heloise was written for Haenel; the relationship between Marianne and Heloise becomes both autobiographical and revisionist. Sciamma seems bent on reconceptualizing her relationship with Haenel without the imbalance of power that existed when they met through their roles in the film production of Water Lillies, and their considerable age difference. Marianne, the painter, is Sciamma’s surrogate observing Haenel’s Heloise. The framing and shooting of Haenel betray the intimacy that was once between the director and actor; just as Marianne in the film can capture Heloise with a loving grace that is unmatched. Art imitates life in Portrait as Marianne’s existence (as a free Queer woman) entices Heloise, and it is through Marianne’s guidance that Heloise’s (sexual) world opens. Through this critique, every aspect of erotic passion and intimacy seems like an abuser in their contrition stage gaslighting their victim into believing their version of events. This cinematic gaslighting allows Sciamma to attempt to reframe her past relationship with Haenel as less predatory. But this practice also recontextualizes the female gaze, one of this film’s most lauded strengths.



 

SOCIAL ANALYSIS           

            A Portrait of a Lady on Fire has a forward-facing feminism at every level. Writer/director Celine Sciamma is a self-identified feminist that cites French Feminist literature and art,  95% of the cast and 65% of the crew that worked on the project are women, the overarching themes are feminist, collectively dealing with contemporary women’s issues, and many journalist and scholars have written about the film regarding: The feminist politics of love, female solidarity, erotic entanglements of ambition, and of course the female gaze. The film also won the Screenplay award at Cannes and even won that year’s Queer Palm; marking the first time the prize has been given to a female director. The praise for this film is exceptional, because this is an exceptional film. On every technical and narrative level, this film is perfect; allowing a richness of commentary that is widely diverse, extending well into the cultural zeitgeist. Genovese and Paige (2024) update Adrianne Rich’s landmark “Compulsory Heterosexuality and the Lesbian Existence” through the prism of ‘A Portrait’, discussing the way that queerness can be a freedom within a heteropatriarchal society that continue to plague these relationships, lurking around the corner like some horror movie villain. Meanwhile, they see the use of the Orpheus and Euridice myth both romanticizes and gives agency to the tragedy of Marianne and Heloise’s fleeting relationship (Genovese and Paige 2024).

In the face of such excellent analysis and work on the subject, much of what follows may seem both shallow and derivative, as the power and excellence of this film is well documented. Yet, the splinter that continues to dig its way into my brain throughout all my reviews of Sciamma’s work thus far, is the incongruity between what the films say they represent, and aspects of the film’s production that contradict that messaging. As stated earlier, Sciamma’s predatory shot composition in Water Lilies, her disingenuous trans allyship without taking a stance on Trans politics in Tomboy, the white savor-y way that Sciamma looks at Black girls in  Girlhood, and the revisionist gaslighting of Sciamma’s previous relationship with Haenel in Portrait speak to a hypocrisy that is difficult to ignore. Thus, this section will both echo the film’s acclaim and interrogate the unresolved criticism I have with Sciamma as a filmmaker.

The Female Gaze

Sciamma is credited with articulating “the female gaze” in cinema. “The female gaze” is often framed against the typically cinephilic “male gaze” that genders the perspective of the camera as being heterosexually male. This is due to the historical sexism of the industry and the longevity of female exclusion behind the camera, especially as writers, cinematographers and directors. The longitudinal result of this is a film culture with established filmmaking techniques that objectify women. Since camera movement and angles, shot structures, and compositions all assume a male perspective, many of those movie methods are inherently sexist, often without the awareness of those that participate in its re-creation…especially if those people identify as men. Unfortunately, this also led to a shallow understanding of “the female gaze” to only mean: “when the camera is gendered heterosexually female”, which resulted in the increasing practice of men being objectified by the camera in a similar way. It is important to note that this can never be an equal one-to-one comparison due to the patriarchal power dynamics that are still in the industry. Sexualizing men in a similar way as the sexualization of women does not have the same level of impact. Conversely to this popular opinion, “the female gaze” is a point of view of the camera that respects the subjectivity of the person being looked at by seeing them as an individual and indelible to the person who is looking (Genovese and Paige 2024).




Sciamma illustrates this definition beautifully in this conversation between Marianne and Heloise:

Marianne: I did not mean to hurt you.

Heloise: You haven’t hurt me.

Marianne: I have, I can tell. When you are moved you do this thing with your hand.

Heloise: Really?

Marianne: Yes. And when you’re embarrassed, you bite your lips. And when you are annoyed, you don’t blink.

Heloise: You know it all.

Marianne: Forgive me. I’d hate to be in your place.

Heloise: We are in the same place.  Exactly in the same place. Come here.  Come.

            Marianne approaches and stands next to Heloise

Step Closer.  Look. If you look at me, who do I look at? When you don’t know what to say you touch your forehead. When you lose control, you raise your eyebrows. And when you are troubled, you breathe through your mouth

When viewing this scene through a feminist lens, the audience is witnessing the building of a sapphic romance with a melancholic tragedy at its core; but one that is based on equal power, as Heloise states “They are exactly in the same place.” Objectively, this is as Sciamma describes in interviews, “the manifesto of the female gaze.” However, when you frame this same scene in the context of Haenel’s and Sciamma’s past relationship, the motivation seems more nefarious. Sciamma, the writer director, having Heloise say, “They are in the exact same place.” is a line spoken by her former lover, Haenel, to the character of Marianne, the Sciamma surrogate in the narrative. This can be taken as an attempt at providing Sciamma with absolution. Through this dialogue, Sciamma recontextualizes her past relationship with Haenel as being more egalitarian by proxy than it was in reality. By eliminating the power imbalance of both age and occupation when their relationship began, Sciamma revises her relationship with Haenel without taking any of the responsibility.  Additionally, through this critique, every single instance of positive, informed and active consent between Heloise and Marianne depicted in the film, cast doubt on how much active and informed consent there actually was in the relationship between Haenel and Sciamma themselves.    




Abortion and Access to reproductive care

A major subplot of A Portrait of a Lady on Fire is the solidarity that Heloise and Marianne have with Sophie as they create a temporary feminine collective (Genovese and Paige 2024). Together, Marianne and Heloise assist Sophie in ending her pregnancy once Sophie expresses that she wishes not to remain so. As the first few attempts prove to be unsuccessful, Marianne and Heloise accompany Sophie to a female commune where she undergoes a procedure to terminate the pregnancy. Genovese and Paige (2024) along with many other scholars and journalist reviewing this film, focused on the symbolic importance of the male coded infant in the bed with Sophie as the representation of masculine fragility and the social construction of toxic masculinity that eliminates the natural compassion all humans possess when witnessing the pain and anguish of another person.

Just as important, but less frequently mentioned, is Sophie and Heloise’s re-creation of the procedure for Marianne to paint for posterity. The depiction of these abortions is not only a way to catalog history, but provides those looking for similar procedures with hope that such a thing is possible. This is the feminist power of female solidarity and the strength of women as a collective when they are not socialized through the patriarchy to “bargain” away their power; causing the alienation and vilification of each other for the benefit of men. It is this unity that truly scares the patriarchal power, because men are socialized to not be complete human beings without women. Instead, they are socialized to outsource emotional labor and compassion to women. This is in addition to the lack of life skills that keep men in conditional dependency to the structure of patriarchy. Thus, female solidarity, a feminine collective or a matriarchal society is a principled threat to the patriarchy and therefore must be eradicated. Gilman (1991) illustrated this over a century ago in Herland where the insecurity of men attempts to dismantle the matriarchy of a feminist utopia. It is this very same fear and insecurity that has played out in US politics over the last 50 years.         

 In 1969, prior to the ratification of Roe v. Wade, the Abortion Counseling Service, code named “Jane”, referred women to abortion providers who set both prices and conditions (Kaplan 2019). This was an underground effort by a group of women to provide necessary life saving and changing services to women at a time when unwanted pregnancies increased the mortality rate of women through botched abortions with coat hangers in “back alleys”[5]. These remarkable women curbed the dangers of non-state sanctioned abortions until the process was governmentally regulated; the Abortion Counseling Service being one of the first legal abortion clinics established in 1973 after Roe. With Roe being repealed in June of 2022, and the 18 state trigger bans on the procedure, that were enacted once the federal law was eliminated, the US saw a 2.3 % increase in maternal deaths in the near three years hence. Thus, as predicted by women’s health advocates and scholars, the total number of abortions have not decreased; only the number of safe abortions where the lives of women are in less jeopardy. Therefore, like Sophie, many of today’s US women are leaning on female community solidarity to provide a service that was once determined to be an autonomous body right for women for nearly 50 years.

 

CONCLUSION

            The much-deserved accolades for Sciamma’s fourth film in her filmography, A Portrait of a Lady on Fire, position it to be the writer/director’s Magnum Opus, and the work she will be most associated with in perpetuity. It is a masterpiece of filmmaking in both technical skill and feminist thematic ideology. A miraculous cinematic achievement: a period piece that both centers itself on the realities of the past, while allegorically connecting to the same struggles of the present. Yet, it cannot be ignored that the development of the story and the overarching narrative seems retroactively self-serving; allowing Sciamma to absolve herself of criticism and guilt by using the language of film to recontextualize past relationships and abdicate blame.  

 

REFERENCES

Brutlag, Brian 2023. “Episode 29: The Handmaid’s Tale Franchise with Dr. Rebecca Gibson” in The Sociologist’s Dojo Podcast 142:22  https://thesociologistsdojo.libsyn.com/episode-29-the-handmaids-tale-franchise-with-dr-rebecca-gibson

de Beauvior, Simone 2010.  The Second Sex new York: Vintage books  

Genovese, Emma and Tamsin Phillipa Paige 2024. “Life as Distinct from Patriarchal Influence: Exploring Queerness and Freedom through A Portrait of a Lady on Fire.” In Australian Feminist Law Journal 50: 1 pp. 91-112.

Gibson, Rebecca 2020. The Corseted Skeleton: A Bioarcheology of Binding New York: Palgrave Macmillian

Gilman, Charolette Perkins 1991. Herland and Selected Stories Barbara Soloman eds. New York: Signet Classic.

Kaplan, Laura 2019. The Legendary Underground Abortion Service New York: Vintage Books.

Sciamma, Celine 2019. A Portrait of a Lady on Fire Lillie Films/Neon France   



[1] Especially in the late 1770’s France where the seeds of revolution were being planted for a harvest that bore fruit in 1789.

[2] Social Capital is a Bourdieuian term to mean the value of a person’s  social relationships within a particular society. The value of those relationship have the ability to change depending on the changing context and dynamics of a particular social situation.

[3] I am aware that the actual “Portrait of a lady on fire” is not the portrait we see Marianne creating through the film but the picture she paints afterword of the image of Heloise by a bonfire with a streak of flame climbing up her dress.

[4] Granted, many directors lack consistency, many of them play with genre and tone that make them eclectic and well rounded. Plus, the inconsistent criticism is also unfairly lobbed at non-male directors as a not-so-subtle jab at their competence  

[5]  It should be mentioned that many of these clinics also provide general reproductive healthcare but because they are also tied to abortion access all of those other services like pap smears, mammograms, and breast cancer screenings are also lost.