The CNC: Backbone of French « Exception Culturelle »

In the media landscape and its financing, the CNC (Centre National du Cinéma et de l’image animée) is unique. While Hollywood relies heavily on private equity and the box office, the French system is built on a philosophy of « cultural exception. » This institutional tool of financing movies is what gives independence and diversity to the entire French audiovisual sector. To some extent, it plays a heavy part in France’s still existing notable influence on cinema worldwide.

I. After the war, 1946 and the Blum-Byrnes « Shock »

To understand the CNC, you have to understand the fear that birthed it. In 1946, France was a nation in ruins. It owed the United States billions in war debt. During the negotiations for the Blum-Byrnes agreements and the Marshall Plan, US Secretary of State James F. Byrnes saw an opportunity to export not just capital, but ideology. He demanded that France scrap its pre-war cinema quotas.

The result was a disaster for French studios. In 1947, 340 American films were released in France, compared to only 65 French ones. The French film industry (the same industry that had invented the medium with the Lumière brothers) was on the verge of becoming a mere distribution hub for Hollywood.

The Law of October 25, 1946

The CNC was created by law on October 25, 1946, as a defensive maneuver. It was a regulatory shield. Its mission was to organize the profession, ensure transparency in ticket sales (the billetterie), and, most importantly, create a « Mutualized Fund. »

The genius of this early legislation was that it recognized cinema as a strategic industry. If the French people were going to watch American movies, those American movies would have to pay for the reconstruction of French studios. This led to the creation of the TSA (Taxe Supplémentaire Additionnelle).

II. The « Virtuous Circle »

The core of the CNC’s power lies in its budgetary autonomy. Unlike most cultural ministries worldwide, the CNC does not wait for a check from the government’s general budget. If the French Prime Minister decides to cut public spending on hospitals or roads, the CNC’s budget remains untouched.

1. The TSA (Taxe sur le prix des entrées de cinéma)

Every time a spectator buys a cinema ticket in France, roughly 10.72\% of the price goes directly to the CNC.

This means that when Avatar or Avengers breaks box office records in Paris, they are involuntarily funding the next small-budget French drama. It is a form of cultural redistribution: the « strong » (blockbusters) support the « weak » (arthouse films).

2. The TST (Taxe sur les Services de Télévision)

In the 1980s, as television began to eclipse cinema, the CNC evolved. The TST was introduced, requiring broadcasters (TF1, France Télévisions, Canal+) to pay a percentage of their advertising revenue and subscriptions into the pot. In exchange, these channels gained the right to broadcast the films the CNC helped produce.

3. Automatic vs. Selective Aid

The CNC operates on a dual-track system that balances populism and elitism:

Automatic Aid: If a producer makes a movie that sells millions of tickets, the CNC « earmarks » a portion of the tax generated by that movie for the producer’s next project. This encourages commercial success and keeps successful producers in the game.

Selective Aid (The « Avance sur Recettes »): Created in 1959 by André Malraux, this is the « soul » of the CNC. A committee of experts reads scripts and grants interest-free loans to films based on artistic merit alone, often to first-time directors. If the film fails commercially, the loan is never repaid. This is how directors like Jean-Luc Godard, François Truffaut, and more recently, Julia Ducournau (Titane), were able to exist.

III. The 1980s: Jack Lang (oops) and « Media Chronology »

The 1980s were a turning point. Under President François Mitterrand and his Culture Minister Jack Lang, the « Cultural Exception » was codified into a global crusade. Lang declared at a UNESCO conference in Mexico that « cultural imperialism » was a form of financial occupation.

To protect the CNC’s ecosystem, France established the « Chronologie des Médias » (Media Chronology). This is a strict legislative calendar that dictates when a film can move from theaters to DVD, then to Pay-TV (Canal+), and finally to free-to-air TV and streaming.

 The Goal is to ensure that movie theaters remain the primary source of revenue.

 It is a legally binding framework. By forcing a delay between the theater and Netflix, the law ensures that theaters stay profitable, which in turn ensures the TSA tax keeps flowing into the CNC.

© LibérationChronologie des Médias, France’s regulated film release timeline

IV. Soft Power: The « Aide aux Cinémas du Monde »

The CNC is about France’s position as the « Patron Saint » of global cinema. Through the ACM (Aide aux Cinémas du Monde), the CNC co-funds films from Africa, Asia, and Latin America.

Because if a director from Thailand or Senegal wants to make a film, they often can’t find funding at home. If the CNC provides 20% of the budget, that film becomes a « Franco-Thai » or « Franco-Senegalese » co-production. This ensures that:

 – The film is finished using French post-production studios (supporting French jobs).

 – The film likely premieres at the Cannes Film Festival.

 – France maintains its reputation as the global capital of « Cinéma d’Auteur. »

This is soft power in its purest form. It’s the reason why, in any given year, nearly half the films in the official selection at Cannes have received some form of CNC support.ù

V. The Digital War (2010–2026)

The greatest threat to the CNC came not from Hollywood studios, but from Silicon Valley. When Netflix, Amazon Prime, and Disney+ arrived in France, they initially operated outside the French system. They paid their taxes in the Netherlands or Luxembourg and didn’t contribute to the « virtuous circle. »

For a decade, critics predicted the death of the CNC. « How can a 1946 system survive in the age of the algorithm? » they asked.

The SMAD Decree (2021)

France responded with the SMAD Decree (Services de Médias Audiovisuels à la Demande). This was a landmark piece of legislation that essentially told the streaming giants: « If you want to operate in the French market, you must play by French rules. »

Under this decree, platforms are now required to invest 20% to 25% of their French revenue back into local French and European productions. To respect a (slightly shortened) version of the Media Chronology. To contribute to the CNC fund via a specific tax on video-on-demand.

Instead of fighting the platforms to the death, the CNC essentially « taxed them into the family. » Today, Netflix is one of the largest contributors to French cinema, a move that would have been unthinkable twenty years ago.

VI. Today, the « Waste » Myth

As you might have seen, social media often explodes when a commercial comedy like Ducobu or Marsupilami receives CNC support. The argument is: « Why are we giving ‘public money’ to a movie that is already making millions? »

However, it’s actually not « Public Money »: As established, it’s money generated by the industry itself. If you didn’t go to the movies this year, you didn’t pay a cent to the CNC.

On top of that, paradoxically, these commercial hits are the CNC’s best friends. Because they sell millions of tickets, they generate a massive amount of TSA tax. That tax is then used to fund the experimental, non-commercial films that actually win the awards. Without the « low-brow » comedies, the « high-brow » art films would have no funding.

Finally, even if a comedy is « silly, » it employs French technicians, actors, and catering companies. The CNC views cinema as an industry (the « I » in CNC used to stand for Industrie). Keeping cameras rolling on any project keeps the technical infrastructure of the country alive for when the next masterpiece arrives.

VII. The Future: Video Games and AI

The CNC is currently undergoing its most significant transformation since the 80s. It has recognized that the « moving image » is no longer just film.

 The most visible shift is the full integration of video games into the cultural fold. France has pioneered the Crédit d’Impôt Jeu Vidéo (CIJV), a dedicated tax credit managed by the CNC that treats game developers with the same artistic respect as film directors. This isn’t just about corporate retention; while it certainly helps keep giants like Ubisoft anchored in Montpellier and Paris, it also provides a vital lifeline for independent « auteur » studios. Without this framework, global sensations like Stray—the « cat game » that captured the world’s imagination—might never have found the funding to match their artistic ambition. The CNC now views a high-quality game script with the same intellectual weight as a screenplay, bridging the gap between traditional narrative and interactive media.

Also, when it comes to AI, recognizing that it could either be a powerful tool or a replacement for human creativity, the CNC has begun integrating « AI Transparency Clauses » into its funding agreements. To qualify for subsidies, productions must now provide a detailed « algorithmic audit, » disclosing where and how AI was used in the creative process.​This is an intent to provide legal defense of the Droit d’Auteur (Author’s Rights). As seen in class, in French law, an « author » must be a human being whose unique personality is reflected in the work. By mandating transparency, the CNC ensures that public funds continue to support human labor and original thought, preventing a future where « cultural exception » is automated by a server in Silicon Valley. This move has sparked a global conversation, with France once again acting as the laboratory for how a nation can embrace technology without sacrificing its soul.

The Eternaut (2025) – Bruno Stagnaro © Netflix and K&S Films

VIII. Conclusion: The CNC as a « Institution Tool of Sovereignty »

The CNC is a statement of intent. It posits that a nation is only as strong as the stories it tells itself. By decoupling the creation of art from the immediate necessity of profit, the French system has created a diverse audiovisual landscape that serves as a global alternative to the « monoculture » of global streaming.

While critics may call it protectionist, the results speak for themselves. France remains the leading film market in Europe, the top European exporter of films, and a consistent heavyweight at every major film festival on earth. In an era of globalized digital content, the CNC’s « closed-circuit » model isn’t an outdated relic as some might think.

Sources

CNC’s About Page – https://www.cnc.fr/web/en/about

It’s Wikipedia – https://fr.wikipedia.org/wiki/Centre_national_du_cin%C3%A9ma_et_de_l%27image_anim%C3%A9e

Anatomy of a Fall article on the CNC – https://www.cnc.fr/cinema/actualites/oscars-2024-anatomie-dune-chute-sacre-meilleur-scenario-original_2147433

CNC funding – https://www.lesechos.fr/tech-medias/medias/video-qui-finance-vraiment-le-cinema-francais-2196554

AI and video games – https://www.gamekult.com/actualite/cnc-le-plan-vertueux-pro-ia-pour-le-jeu-video-qui-fait-grincer-les-dents-des-createurs-3050868382.html

Why DJ Sets Fail Music Creators: The Hidden Crisis of Electronic Music Royalties

Introduction : A System That Collects But Does Not Redistribute

“Copyright makes a living for those who make us dream.” – “Les droits d’auteur font vivre ceux qui nous font rêver.”  This well-known slogan from SACEM is hard to dispute, at least in theory.

In electronic music, however, that promise is starting to break down. This article begins with a simple observation: current royalty collection systems are struggling to keep up with the reality of DJ sets. Behind the strobe lights, the line-ups, and the crowds dancing every weekend across Europe, millions of euros never reach the producers who created the music being played.

Darwin Ecosystem, Bordeaux – “Heures Heureuses” Wednesday open-air – photo taken by Alexis Lacroix.

This reflection did not emerge from theory, but from the field. Three years ago, I worked in programming and event production at Darwin ecosystem in Bordeaux, organizing artists’ venues for open-air events and for the Climax Festival. One of my tasks was to complete SACEM’s “yellow forms”, meant to document the works performed so that composers could receive their royalties. Every week brought new DJ sets, and every week led to the same dead end. Payments were correctly made, but tracklists remained incomplete, when they existed at all. DJs often did not know the exact names of the tracks they played, sometimes not even the artists. In six months, I was not able to submit a single complete tracklist. The money was flowing into the system, fully aware that it would never reach its rightful recipients. Occasionally, I personally recognized tracks by French producers, but they never appeared in the declared SACEM repertoire.

The famous “yellow forms” : official documents used to declare the works performed during live events, enabling composers to receive their royalties

What initially seemed like an operational issue quickly revealed itself as a structural one. According to the Fair Play initiative—Examining the Electronic Music Rights and Royalties Landscape—nearly two-thirds of electronic music performances in the UK do not generate properly attributed royalty payments. In other words, most tracks played in DJ sets are not accurately remunerated, even though clubs are paying. This represents a real financial burden for venues already operating on fragile margins. Attempts to compensate for this failure have emerged, such as Aslice, a platform founded by DVS1, encouraging DJs to voluntarily redistribute part of their fees to producers. But such initiatives remain fragile, as authors’ remuneration is not meant to rely on goodwill, but on a structured system. If it worked properly, DJ sets could represent a major source of income: in a mid-sized club, a track could generate €5 to €20 per play, multiplied across hundreds of performances each year. This is not a marginal issue it is structural.

From a Café Dispute to Live Music Regulation: The Birth of SACEM

To understand how such a gap emerged, it is worth recalling that SACEM itself was once a radical innovation. Its origins lie in a legal dispute in 1847, when Ernest Bourget, Paul Henrion and Victor Parizot refused to pay for their drinks in a Paris café (Le Café des Ambassadeurs) where their music was performed without compensation. They won their case, laying the foundation for one of the first copyright societies in the world, a system designed to ensure that creators are paid when their work is used.

Today, that system still collects substantial sums. In France, once production costs exceed €5,000, events move to a proportional model: 11% of ticket revenue and around 5.5% of food and beverage income are collected for copyright. While efficient in terms of collection, this framework raises questions about its adaptability, particularly given the complexity and arbitrariness of certain thresholds. The problem becomes even clearer when looking at distribution. According to Fair Play, only 28% of royalties paid by an average UK nightclub are correctly allocated, with more than £5.7 million misdirected each year. DJs can earn significant fees playing other people’s music, while producers often earn little—or nothing at all, sometimes without even knowing their tracks are being played. A track bought for €2 on Bandcamp could theoretically generate €10 to €20 each time it is played in a club, yet this value remains largely unrealized, especially for independent and underground artists.

Data, Technology and the Limits of the Current Model

At the core of the issue lies a lack of reliable data. When tracklists are missing, collecting societies rely on indirect methods : sampling, monitoring or radio-based extrapolation. These processes remain opaque, and according to Fair Play, up to 50% of such “analog distributions” are inaccurate, creating a structural distortion where underground scenes may end up subsidizing mainstream artists. The deeper issue is that most collective management systems were designed over a century ago, in a context where music was primarily performed live by artists playing their own compositions. Electronic music, built on circulation, curation and reinterpretation, fundamentally challenges this model.

All actors agree on one point: without tracklists, there is no accurate redistribution. Technological solutions exist—music recognition tools similar to Shazam can reach up to 90% accuracy—but fewer than 7% of venues are equipped with them, largely due to cost constraints. A simpler solution would be for DJs to properly declare their tracklists, which could achieve up to 95% accuracy, yet only a small minority do so. The reason is straightforward: DJs have little direct incentive, as they mostly play other artists’ music. As Josh Doherty notes, the issue is as much about habits and ethics as it is about system design.

This imbalance becomes even clearer when looking at detailed data from the report. Their analysis shows that only around 36% of electronic music performances actually result in the correct creator being paid. In a typical UK nightclub, this means that out of £20,000 in annual licence fees, barely £5,688 reaches the rightful artists, while over 50% of royalties are misallocated due to attribution gaps. Part of the issue also lies upstream. The report estimates that only 55% of creators are registered with PRS, meaning that nearly half of producers are not even in the system and cannot be paid, regardless of how accurate the tracking is. This creates a structural blind spot, where even perfect data would still fail to ensure fair remuneration.

The challenge, ultimately, is not to blame CMOs (Collective management organizations) such as SACEM, clubs or DJs, but to recognize a structural mismatch between an outdated framework and contemporary musical practices. At a time when most independent artists struggle to make a living, fixing this system is not a marginal adjustment, it is a necessary reform.

« … I’ve been into electronic music for more than three decades now. 90% of my releases have been unpaid but heavily played worldwide with no return … »
– HD Substance, DJ & Producer

From a Technical Failure to a Cultural Shift

At its core, the issue is not only technological, it is cultural.

Today, declaring tracklists is perceived as optional, tedious, and ultimately meaningless. DJs, who play up to 95% of other artists’ music, have little to no direct incentive to engage in the process. Clubs pay, collecting societies collect, but the chain breaks at the point where data should be generated. Without tracklists, there is no fair redistribution, only approximation.

This creates a structural paradox. Copyright is treated as a fixed cost by venues and promoters, often negotiated down in fragile economic conditions, while the artists whose music actually fills the dancefloor remain largely invisible in the redistribution process. Value circulates, but not in alignment with artistic reality.

If the system is to evolve, declaration cannot remain an obligation : it must become part of the culture of the scene itself.

This implies a shift in norms as much as in tools. Tracklist declaration could become a visible marker of professionalism and ethics: embedded in artist identities, promoted by festivals and labels, and integrated into platforms where DJs already exist. At the same time, the process must become frictionless, automated exports from DJ software, post-set declarations in a few clicks, and simple reminders could remove most practical barriers.

But beyond simplification, the key lies in reintroducing meaning and feedback into the system. DJs are not just performers: they are curators, shaping musical circulation in real time. They dig, select, test, and assemble narratives through sound. This work of excavation, of searching for unknown records, building sets, and taking risks is precisely what defines their cultural value. We expect the best DJs to surprise us, to play music we have never heard before. That expectation creates a subtle tension: the more unique and “hidden” the music, the more valuable the performance can feel for some people…Recognizing this role, even symbolically, through visibility or access to data on the impact of their sets, could begin to realign incentives. 

In practice, many DJs already navigate this ambiguity. As Ben UFO suggests, there is a real tension between two values: the desire to help listeners discover and support the music, and the expectation from the public to hear hidden and forgotten tracks. This tension is even more paradoxical today, as a large share of electronic music producers now rely primarily on DJ gigs for their income, while recorded music generates limited revenue. In response, some artists deliberately withhold unreleased tracks or avoid publishing them altogether, using exclusivity as a way to create anticipation, making the live set the only place where certain sounds can be experienced.

This dynamic is deeply connected to a broader transformation: the way we discover music is changing at an unprecedented pace. On one side, access has never been easier—any track is theoretically one click away, surfaced instantly by algorithms. On the other, this ease of access tends to flatten the experience of discovery. Digging, spending hours searching, identifying a track, tracing its origins, and building a personal connection to it—requires time, intention, and effort. Yet it is precisely this process that has historically shaped musical cultures, scenes, and identities.

This is why the solution cannot be purely technical or administrative. It must acknowledge existing practices and values within DJ culture. Submitting tracklists for rights collection—whether through clubs, festivals, or even via podcasts and recorded mixes, should become standard, frictionless, and expected. Interestingly, technology is already moving in that direction: on platforms like YouTube, many tracks are automatically identified and credited. The infrastructure for recognition exists; what is missing is alignment between institutions, platforms, and cultural practices.

Platforms like HÖR Berlin illustrate this shift. By placing tracklists behind a subscription, they transform musical knowledge into a premium feature. While part of this revenue may be redistributed to performing artists, the producers of the tracks themselves remain largely excluded from this value chain.

In this model, what is monetized is no longer the music, but access to information about it. This creates a paradox: transparency is needed to ensure fair remuneration, yet it increasingly becomes a commodity. The risk is clear—rather than fixing the broken system of rights distribution, we are building a parallel economy around opacity.

The question, then, is no longer only how to fix a broken system, but how to redesign the behaviors that sustain it. DJs build culture. The challenge is to ensure that this culture circulates fairly without erasing the very dynamics of discovery, opacity, and curation that make it meaningful in the first place.

E.LINA B2B Annyrock | HÖR – June 11 / 2024

A Radical Hypothesis: Rewiring Value in Electronic Music

Before imagining alternative models, one priority stands out: reopening dialogue between collecting societies and the electronic music ecosystem.

Today, much of the tension comes from a lack of mutual understanding. Clubs often perceive copyright as a fixed cost disconnected from their reality, while collecting societies struggle to adapt their frameworks to practices they do not fully grasp. Initiatives such as the discussions led by Technopol with SACEM show that this dialogue is not only possible, but necessary. Creating shared spaces—between institutions, venues, promoters and DJs—is a first step toward rebuilding trust and aligning incentives.

Yet dialogue alone may not be enough.

Beyond incremental improvements, a more radical hypothesis emerges: what if the electronic music scene could partially reorganize its own system of redistribution?

Imagine a parallel model, built on the actual reality of DJ sets. After each performance, DJs declare their tracklists through a simple, intuitive interface—integrated directly into their existing workflow and connected to the databases of Collective Management Organizations (CMOs). Based on established copyright rates, a portion of the event’s revenue is then transparently redistributed to the producers whose tracks were played. (For reference, these rates are approximately 11% of ticket sales and 5.5% of food and beverage revenue.)

In this system, DJs would not only act as performers, but as active contributors to value distribution—acknowledged as curators, and potentially receiving a small share for this role. Producers, in turn, would gain visibility and remuneration based on real usage, including those from underground scenes who are currently excluded from traditional systems.

Such a model could also create a dynamic of inclusion: when a track is not registered, the DJ becomes the link, encouraging the artist to join the ecosystem. Step by step, the network expands, not through top-down enforcement, but through practice.

This vision is not about replacing existing collecting societies overnight, but about extending them, through more agile, transparent, and practice-based layers. In many ways, this echoes the very origins of copyright itself. In 1847, composers refused to accept a system that failed to recognize the value of their work. Today, the context has changed, but the question remains the same.

Electronic music has always been a space of innovation, built on circulation, reinterpretation, and collective intelligence. The challenge now is to apply that same creativity to the way value circulates within it.

Written by Samuel

LOL and LOL 2.0: Sixteen Years of Teenage Representation

Sixteen years after the release of LOL (Laughing Out Loud), Lisa Azuelos and the small family at the heart of the film return to the big screen with LOL 2.0. From the very first notes of Little Sister by Jean-Philippe Verdin, the cult track that opened the original film and reappears in the sequel, nostalgia instantly settles in. The music alone is enough to reconnect generations of viewers to the tender and romantic universe that made LOL so memorable.

Released in 2009, LOL followed the daily life of a teenage girl navigating her first heartbreaks, fragile friendships and a complicated relationship with her mother. These intimate and often clumsy moments resonated with an entire generation, turning the film into a nostalgic refuge, a soft and reassuring space many still return to when life feels overwhelming, especially during long winter months when time seems to slow down.

Rewatching LOL today also means recognizing what it revealed about its era. The adolescence it portrays is largely white, heterosexual and socially privileged, presented as a universal experience. Sixteen years later, LOL 2.0 revisits this world with the intention of updating it, offering a more contemporary view of youth while preserving the emotional foundations that made the original film so beloved.

It was therefore with both curiosity and genuine warmth that I attended the preview screening of LOL 2.0, ready to see how this sequel reflects the evolution of a generation, while holding on to what still matters most: family, connection, and the comforting feeling of coming home to a familiar story.

LOL (2009): A gentle portrait of adolescence

At its core, LOL is not just a teenage romance but a family film. The relationship between Lola and her mother Anne, played by Sophie Marceau, gives the story its emotional depth. Misunderstandings, arguments and reconciliations unfold with sincerity, capturing the difficulty of communicating across generations.

The film’s strength lies in its simplicity. It does not seek to shock or provoke, but to reflect the emotional intensity of growing up. For many viewers, this honesty is what turned LOL into a cult film. It offered a vision of adolescence that felt safe, familiar and deeply comforting.

Yet this softness also came with limits. The film rarely steps outside its social bubble and avoids addressing broader issues of diversity or inequality. Still, its emotional truth explains why it has remained so present in collective memory.

A more inclusive gaze, still within the same world

With LOL 2.0, Lisa Azuelos clearly attempts to respond to the evolution of social norms. The sequel introduces more diverse characters and reflects greater awareness of contemporary issues surrounding identity and self-expression. Gender roles feel slightly less rigid, and the film acknowledges the complexity of modern teenage life.

However, this evolution remains measured. The story continues to unfold within a very comfortable social environment, where material security is never questioned. LOL 2.0 does not radically break with the universe of the original film; instead, it gently adjusts it.

Rather than a reinvention, the sequel feels like a continuation shaped by time. It mirrors a generation that has grown older, while observing a younger one trying to find its place in a world that has become more demanding and more visible.

Screens everywhere, but life happens elsewhere

One of the most striking differences between LOL and LOL 2.0 is the presence of technology. In the sequel, smartphones and social networks are everywhere. Messages, video calls and screen inserts visually represent how connected life has become, especially for younger generations.

The idea is relevant. LOL 2.0 captures how social media shapes relationships and self-image, and how personal moments are constantly filtered through screens. At times, however, this visual insistence feels a little forced, as if the film is trying hard to prove that it belongs to the present moment, to look modern and “watchable”.

Yet the film’s most powerful scenes are never digital. They unfold in real life, away from screens. When Théo, played by Victor Belmondo, tells his mother Anne that he is going to become a father: the scene is simple and quiet, and its emotional strength comes precisely from that simplicity.

The same is true of the SMS exchanges signed “K LIN”, a tender reminder of the first film. These messages symbolize the fragile but enduring bond between mother and daughter, a bond that ultimately leads to moments of reconciliation, where words give way to embraces.In the end, LOL 2.0 reminds us that technology may frame our lives, but it does not define what truly matters.

Anne and her daughter Louise, played by Sophie Marceau and Thais Alessandrin © Pathé / Nicolas Roucou

Family as an anchor

At the heart of LOL 2.0 is Louise, played by Thaïs Alessandrin, the younger sister of Lola and the film’s main character. After a painful breakup and a professional failure, Louise finds herself lost and disconnected.

What allows her to regain balance is not success, performance or visibility, but family. Through imperfect conversations, moments of support and shared vulnerability, Louise slowly finds her way back to herself. The film suggests that while the world may move faster and expectations may grow heavier, family remains a place where one can pause, fall and start again.This idea echoes one of the film’s most meaningful lines: “It’s not time that passes; it’s us who pass.” Rather than lamenting change, LOL 2.0 invites viewers to accept it with tenderness.

Why films like LOL still matter

LOL and LOL 2.0 are not films that aim to challenge cinema or society. They are deliberately softened, sometimes idealized, and emotionally accessible. But this is precisely their value.

In a cultural landscape often driven by urgency, irony and constant critique, films like these offer something different. They preserve a form of innocence, a space where emotions are taken seriously and comfort is not seen as a weakness. They allow viewers to reconnect with their inner child and to remember that vulnerability can be a source of strength.

Ultimately, these films remind us that not all stories need to be radical to be meaningful. Some simply need to make us feel understood. And sometimes, that is more than enough.

Anne and Louise in a moment of tenderness in LOL 2.0., warm reminder of the first movie © Pathé

Sources

Wikipedia. LOL (film).
https://fr.wikipedia.org/wiki/LOL_(film)

Cosmopolitan France (2024). 16 ans après sa sortie, le film culte LOL va avoir droit à une suite.
https://www.cosmopolitan.fr/16-ans-apres-sa-sortie-le-film-culte-lol-avec-sophie-marceau-va-avoir-droit-a-une-suite-et-on-a-une-date-de-sortie,2131666.asp

Première (2024). Sophie Marceau a dit oui: LOL 2 est annoncé par Lisa Azuelos.
https://www.premiere.fr/cinema/news-cinema/sophie-marceau-a-dit-oui-lol-2-annonce-par-lisa-azuelos

L’Éclaireur Fnac (2024). LOL est-il toujours aussi culte 17 ans après?
https://leclaireur.fnac.com/article/cp69897-sexualite-jeunesse-doree-et-parentalite-lol-est-il-toujours-aussi-culte-17-ans-apres/

Kanye West’s Cultural Impact: Art, Controversy, and Industry Transformation

Few artists have shaped 21st-century music as profoundly as Kanye West. At once celebrated, criticised, and endlessly debated, he stands as one of the most polarising cultural figures of his generation. His public controversies have complicated his legacy, yet they have not erased the structural changes he brought to music, aesthetics, and the way artists position themselves within popular culture.

This tension between artistic influence and moral controversy is not new. French literary history, for instance, still studies Louis-Ferdinand Céline, author of Voyage au bout de la nuit, despite his political extremism and collaborationist past. The comparison is not about equivalence, but about a recurring cultural question: how do we assess works that changed their field when their creators remain ethically contested?

Understanding Kanye West’s importance requires looking beyond headlines and examining how he reconfigured hip-hop’s sound, themes, and ambitions.

A Turning Point: The College Dropout and the End of the Gangsta Monoculture

Released in 2004, The College Dropout disrupted a mainstream rap landscape dominated by gangsta imagery and club-oriented production. Instead of adopting that persona, West presented himself as an outsider: middle-class, self-conscious, vulnerable, and openly influenced by soul music.

Key Industry Shifts Introduced:

  • Soul-sample revival: West popularised sped-up, chopped soul samples, creating a warmer, emotionally resonant sound that contrasted sharply with the era’s polished minimalism.
  • Relatability over mythology: Songs about insecurity, faith, and work replaced the untouchable gangster archetype.
  • Producer as auteur: He redefined the producer not as a background technician but as the central creative identity.

This album helped legitimize alternative narratives in rap, opening space for artists who did not fit the dominant mold.

Stadium Rap and the Pop Convergence: Graduation

With Graduation (2007), West pivoted again, this time toward maximalism and cross-genre ambition.

Inspired by arena rock and electronic music, the album embraced:

  • Anthemic scale (“stadium rap”) designed for mass audiences rather than clubs.
  • Explicit dialogue with pop and electronic music, notably through sampling and collaborations.
  • Visual identity as fine art, including artwork by Takashi Murakami, signalling a merger between hip-hop and contemporary art culture.

This period accelerated the mainstream fusion of rap and pop, paving the way for artists like Drake, whose hybrid melodic style would dominate the following decade.

Emotional Transparency and the Melodic Era: 808s & Heartbreak

In 2008, 808s & Heartbreak marked one of the most radical stylistic pivots in mainstream rap.

At the height of his commercial power, West abandoned traditional rap delivery for Auto-Tuned singing and minimalist electronic production. Initially divisive, the album proved enormously influential.

Its Long-Term Impact:

  • Normalised vulnerability and emotional fragility in hip-hop.
  • Established melody-driven rap as a dominant commercial form.
  • Influenced an entire generation of artists blending rap, pop, and R&B aesthetics.

Today’s introspective, genre-fluid hip-hop landscape owes much to this moment of risk.

The Postmodern Hip-Hop Blueprint

West’s later works, especially My Beautiful Dark Twisted Fantasy and Yeezus, crystallised what could be called a postmodern phase of hip-hop.

Rather than inventing entirely new sounds, he acted as a cultural synthesiser, pulling together disparate influences:

  • Maximalist production, progressive rock structures, and orchestration.
  • Industrial, electronic, and avant-garde textures entering the mainstream.
  • Self-referential storytelling and myth-building around the artist persona.

In this sense, West functioned less like a traditional innovator and more like a curator-architect—making experimental aesthetics legible to mass audiences.

Beyond Music: A Holistic Cultural Figure

Kanye West’s influence cannot be measured solely through charts or awards. His real impact lies in redefining what a hip-hop artist could be:

  • The artist as multidisciplinary brand (music, fashion, performance, design).
  • The album as conceptual statement, not just a collection of songs.
  • The collapse of genre hierarchies, where rap could absorb electronic, rock, gospel, and experimental traditions.
  • Internet-era authorship, where controversy, spectacle, and creativity coexist in real time.

He became, for better or worse, a central figure of the digital age’s blurred boundary between art, persona, and media narrative.

Separating Influence from Individual

Acknowledging Kanye West’s influence does not require endorsing his actions or statements. Cultural history is filled with figures whose contributions remain foundational despite deeply problematic lives.The challenge for critics, scholars, and audiences is analytical rather than moral:
to understand how certain works reshape artistic languages even when their creators remain contested.

Conclusion: A Structural Legacy

Kanye West did not simply produce successful albums—he altered the framework of contemporary music:

  • He broadened the emotional vocabulary of hip-hop.
  • He accelerated the fusion of rap with global pop culture.
  • He modelled the 21st-century artist as a total cultural agent rather than a genre specialist.

Whether viewed as visionary, disruptor, or contradiction, his imprint is embedded in the DNA of modern music. To study today’s sonic landscape without him would be to overlook one of its central architects.

Meet your Maker : Adapting a mobile genre into PC / console

Behaviour Interactive Inc. released Meet Your Maker on April 4, 2023. The game represented an ambitious attempt to evolve the original concepts the studio is known for perfecting—specifically, a new take on asymmetrical gameplay. However, since its launch, the title has faced a fundamental « device problem. »

The Core Concepts

The gameplay loop consists of two distinct phases:

  • The Raid: Players enter user-generated dungeons guarded by traps and sentinels to retrieve « Genmat »—a vital resource. Once obtained, the player must escape the dungeon to successfully secure the loot.
  • The Building: Players construct their own outposts, hiding Genmat and strategically placing traps and guards to eliminate raiders.

The game is asynchronous; players do not need to be online simultaneously. You can raid or be raided at any time.

Building & Raiding : A mobile game genre

This « build and raid » loop is a staple of mobile gaming. Well-known examples include Supercell’s Clash of Clans (2012) and Zeptolab’s King of Thieves (2015). The genre thrives on mobile devices for several reasons:

Clash of Clans
  • Simple Mechanics: Clash of Clans focuses on strategic unit placement, while King of Thieves relies on well-timed jumps.
  • Short Loops: Games are designed for quick sessions « on the go. »
  • Live Operations: Features can be rapidly tested and iterated upon via updates.
  • Monetization: The intertwined phases allow for systems that increase ARPU (Average Revenue Per User). For instance, players can pay to skip « build times » or maintain defenses while upgrading.

What does this mean? For example, these games offer upgrades that take time. You have to wait X hours or days to get your upgrade. To avoid this delay, you can pay. What’s more, an upgrade can make traps and defences unavailable to incoming players. You can’t upgrade everything at once, unless you pay. Players are encouraged to spend money to play more and maximise their progress, while playing daily for rewards. It’s a clever take on the game’s scalability. It works thanks to all the elements mentioned above. 

In short, the mechanics and concepts are designed for mobile and work perfectly.

Social Dynamics

The strength of these games lies in their social ecosystem. Analyzing an enemy’s base informs your own builds, and a successful raid on your territory highlights weaknesses in your design. While mobile titles use clan systems and Battle Passes to drive engagement, Meet Your Maker attempted to translate this social feedback loop into a high-fidelity 3D environment.

The Proposition and Its Obstacles

Meet Your Maker mirrors King of Thieves in its validation requirement: you must be able to complete your own dungeon before publishing it. However, translating this to a first-person perspective created balancing hurdles.

Pacing: While the game supports various playstyles, the freedom given to builders often discourages aggressive raiding.
Resource Scarcity: To prevent players from methodically « sniping » every trap from a distance, ammunition for ranged weapons is limited, forcing raiders to move into dangerous territory to recover bolts. While clever, this often slows the game’s pace to a crawl in difficult dungeons.
The Balance Gap: Melee weapons and shields frequently feel underpowered when faced with high-density « kill boxes. »
Update: While post-launch content has expanded the toolkit for both builders and raiders, the core philosophy—and the struggle to balance these two sides—remains the central challenge.

A Marathon, Not a Sprint

Raiding and building are popular on mobile but historically struggle on PC/Console. Successful PC asymmetrical games, such as Dead by Daylight, Among Us, or Keep Talking and Nobody Explodes, usually rely on direct social interaction or high-stakes teamwork.

Asynchronous multiplayer games often struggle to maintain a critical mass of active players. We have seen titles like Lemnis Gate shut down, and Evolve famously struggled with its business model and design balance.Unlike mobile games, which can rely on aggressive user acquisition and low development costs, PC/Console titles require massive retention to justify ongoing DLC production. Meet Your Maker occupies a difficult « middle ground »: it has the soul of a mobile hit but the coat of an ambitious PC title.

References:

Lemnis Gate shutdown: 

https://www.gamedeveloper.com/business/ratloop-games-announces-i-lemnis-gate-i-will-end-in-july

Ask a game dev — Evolve breakdown:

Dead by Daylight: 

https://www.polygon.com/23978649/dead-by-daylight-player-count-2023

Meet your Makers Devs interview: 

https://gamerant.com/meet-your-maker-dreadshore-expansion

Interview of Rémi Racine — CEO and Executive Producer — and  Wayne Meazza – Executive Vice President:

Evolution of the number of active players since the released of Meet Your Makers: 

https://steamcharts.com/cmp/1194810#All

From Page to Screen: The Many Lives of Pride and Prejudice

As Emerald Fennell is currently adapting Wuthering Heights for the big screen, it feels like the perfect moment to turn our attention to another major classic of English literature that continues to fascinate readers and filmmakers alike: Pride and Prejudice by Jane Austen. First published in 1813, the novel has never truly left popular culture. More than two centuries later, it is still read, discussed, quoted, and endlessly adapted, proving its exceptional longevity. What makes Pride and Prejudice so timeless is not only its romantic plot, but also its sharp social observations, its subtle humour, and its memorable characters. Jane Austen’s writing combines irony and emotion, allowing readers to enjoy the love story while also reflecting on the society it portrays. Elizabeth Bennet and Mr Darcy have become iconic figures, representing misunderstandings, personal growth, and the slow evolution from prejudice to love. Their relationship is not based on immediate attraction, but on learning, self-reflection, and mutual respect.

Over the years, many adaptations have tried to bring this story to life, each reflecting the cultural context of its time and the expectations of its audience. Some aim for strict fidelity to the original text, while others choose to modernise the story or reinterpret its themes. This article focuses on three major adaptations that show how flexible and relevant Austen’s work remains: the BBC miniseries from 1995 starring Colin Firth, the 2005 film directed by Joe Wright with Keira Knightley, and finally the modern reinterpretation Bridget Jones’s Diary, which openly plays with Austen’s characters and themes while setting the story in contemporary London.

Jane Austen and the Adaptation Phenomenon

Jane Austen is one of the most adapted authors in English literature, both in film and television. Her novels are relatively short, strongly character-driven, and full of dialogue, which makes them particularly suitable for screen adaptations. The limited number of locations and the importance of social interactions also make her stories easy to translate visually, whether in period dramas or modern settings.

Moreover, the themes Austen explores (marriage, class, money, reputation, and social expectations) are still relevant today, even if the social structures have evolved. While the economic dependence of women has changed since the nineteenth century, social pressure around relationships, success, and personal image still exists in different forms. Pride and Prejudice is especially popular because it combines romance with irony and social critique. It does not simply tell a love story, but also criticises the rigid class system of early nineteenth-century England. Through Elizabeth Bennet’s point of view, Austen questions social hierarchies and gender roles, while never becoming moralising or heavy-handed. Elizabeth’s intelligence, independence, and refusal to marry without love feel surprisingly modern, which explains why audiences continue to identify with her. Adaptations allow each generation to rediscover the novel in a new way. They also reveal what each era values in the story: historical accuracy, emotional intensity, visual beauty, or contemporary relevance. The contrast between these approaches is particularly visible when comparing the 1995 BBC series and the 2005 film adaptation.

The 1995 BBC Series: Faithfulness and Cultural Impact

The BBC adaptation of Pride and Prejudice, released in 1995, is often considered the definitive screen version of the novel. Directed by Simon Langton and written by Andrew Davies, the series consists of six episodes, which allows it to follow the book very closely. Most scenes, dialogues, and narrative developments are taken directly from Austen’s text, sometimes even using entire passages of dialogue. This format gives the story time to breathe. Secondary characters such as Charlotte Lucas, Lydia Bennet, or Mr Collins are fully developed, which helps viewers understand the social stakes of marriage and reputation at the time. The slow evolution of Elizabeth and Darcy’s relationship feels natural and convincing, as misunderstandings and emotional changes are given enough space to unfold. The pacing reflects the rhythm of the novel, making the series particularly appreciated by readers who value fidelity to the source material. One of the most important elements of this adaptation is Colin Firth’s portrayal of Mr Darcy. His performance played a major role in redefining the character in popular culture. Darcy is shown as reserved, socially awkward, and emotionally restrained, but also deeply sensitive and principled. This interpretation humanises the character and makes his emotional growth more visible. The famous lake scene, in which Darcy unexpectedly emerges from the water in a wet white shirt, became iconic and contributed greatly to the series’ popularity. While not present in the novel, the scene visually expresses Darcy’s vulnerability and emotional confusion, showing how even faithful adaptations sometimes add new elements to enhance storytelling. Beyond its romantic appeal, the BBC series also presents a detailed reconstruction of Regency England. Costumes, locations, and social manners are carefully depicted, reinforcing a strong feeling of authenticity. This attention to historical detail aligns with the BBC’s long tradition of literary adaptations and reflects a certain cultural prestige associated with classic literature. Even today, the 1995 series remains a reference point. Many later adaptations are inevitably compared to it, especially when it comes to the character of Mr Darcy.

The 2005 Film: A More Emotional and Cinematic Approach

In contrast, Joe Wright’s 2005 adaptation of Pride and Prejudice takes a very different approach. Starring Keira Knightley as Elizabeth Bennet and Matthew Macfadyen as Mr Darcy, the film is shorter, more visual, and more emotionally intense than the BBC series. Due to its limited runtime, the film cannot include all the details of the novel. Some secondary characters are less developed, and certain plot elements are simplified or omitted. However, this is compensated by a strong cinematic style that focuses on atmosphere and emotion rather than narrative precision. Wright uses natural lighting, long tracking shots, and expressive landscapes to create an immersive and almost intimate viewing experience. The Bennet family home is shown as noisy and chaotic, highlighting their lower social position, while grand estates such as Pemberley are filmed with a sense of openness and freedom rather than strict formality. Keira Knightley’s Elizabeth is more openly emotional and physically expressive than in previous versions. Her performance emphasises Elizabeth’s youth, energy, and vulnerability, making her feel closer to a contemporary heroine. Similarly, Matthew Macfadyen’s Darcy is more introverted and socially uncomfortable, which makes him less traditionally confident but perhaps more relatable to a modern audience. One of the most striking aspects of the film is its focus on physical and emotional tension. Scenes such as Darcy’s first proposal in the rain or the final declaration at dawn are not found in the novel but have become memorable moments for viewers. These additions highlight how adaptations can reinterpret a story rather than simply reproduce it, prioritising emotional impact over textual accuracy. The 2005 film was particularly successful with younger audiences and helped reintroduce Pride and Prejudice to a new generation. It shows how a classic text can be reshaped to fit contemporary cinematic expectations while still respecting its original spirit.

Bridget Jones’s Diary: A Modern and Playful Adaptation

Perhaps one of the most interesting adaptations of Pride and Prejudice is also the least obvious. Published in 1996 and adapted into a film in 2001, Bridget Jones’s Diary by Helen Fielding is a modern reinterpretation of Austen’s novel. Set in late twentieth-century London, the story follows Bridget Jones, a single woman in her thirties navigating love, work, friendship, and social pressure. The parallels with Pride and Prejudice are clear: Bridget is a modern Elizabeth Bennet, Daniel Cleaver resembles George Wickham, and Mark Darcy is, of course, Mr Darcy, played once again by Colin Firth. This casting choice is not accidental. It creates a direct intertextual link between the BBC series and Bridget Jones’s Diary, rewarding viewers who are familiar with Austen’s work. The character of Mark Darcy is initially perceived as cold, distant, and socially awkward, but gradually reveals himself to be kind, loyal, and emotionally sincere, echoing Austen’s original character arc. What makes Bridget Jones’s Diary particularly interesting is its tone. The story is humorous, self-aware, and openly feminist in a contemporary sense. While Austen subtly criticised social expectations placed on women, Bridget Jones addresses these pressures more directly, especially regarding body image, career success, and romantic fulfilment. This adaptation demonstrates how Pride and Prejudice can be translated into a completely different cultural context without losing its core themes. It proves that Austen’s insights into love, misunderstanding, and self-perception remain relevant, even in a world of dating apps, office politics, and modern media.

Why Pride and Prejudice Still Matters Today

The enduring popularity of Pride and Prejudice and its adaptations raises an important question: why does this story continue to resonate so strongly with audiences? One reason is that its central conflict is deeply human. Pride and prejudice are not limited to a specific time period; they are universal traits that still shape relationships today. Moreover, the story offers a form of romantic narrative that is based on personal growth rather than instant attraction. Both Elizabeth and Darcy must confront their own flaws, biases, and misconceptions before they can truly be together. This idea of emotional development feels particularly meaningful in a modern context where relationships are often portrayed as fast, superficial, and disposable. From a cultural management perspective, Pride and Prejudice also illustrates how classic works can be continuously rebranded and reintroduced to new audiences. Each adaptation adds economic and cultural value to the original text, reinforcing its place in the literary canon while keeping it accessible and relevant.

From the faithful BBC series to the visually striking 2005 film and the playful modern adaptation Bridget Jones’s DiaryPride and Prejudice has proven its ability to evolve with time. Each adaptation reflects the era in which it was created, offering a new interpretation of Jane Austen’s work while preserving its essential themes. As contemporary filmmakers continue to revisit classic literature, Austen’s novel remains a perfect example of how stories can transcend their original context. Pride and Prejudice is not just a period romance; it is a living cultural object, constantly reshaped by the society that engages with it. For readers and viewers alike, this ongoing reinvention may be the greatest achievement of Jane Austen’s legacy.

Written by Anna

Why Are Western Gen Zers « Turning Chinese »? Unpacking the #BecomingChinese Phenomenon

A British martial arts enthusiast demonstrates Chinese kung fu at the square in front of the Bell and Drum Towers in Beijing on Monday. From China Daily

In early 2026, if you open TikTok or Instagram, you’ll witness a peculiar sight: young blonde women boiling apple slices on camera, American youths at the gym swapping their smoothie cups for thermoses, and European influencers earnestly posting « Today’s Chinese wellness check-in » videos. Their captions are strikingly similar — « I’m becoming Chinese ».

The tipping point of this trend can be traced back to December 6, 2025. Sherry Zhu, a 22-year-old Chinese American girl, posted a 20-second video: « You don’t know me. I’m a Chinese American. Whoever you are, since you scrolled onto this video, you are Chinese now. Don’t resist. It’s your destiny. » This playful « diagnosis notice » unexpectedly ignited a global cultural movement. As of February 2026, the total views for the #BecomingChinese hashtag on TikTok has surpassed 500 million.

This article seeks to answer the questions: Why « China »? Why « now »? When young Westerners begin earnestly listing « Chinese lifestyle checklists » in their memos — a cup of warm water in the morning, wearing slippers indoors, soaking feet before bed, practicing Baduanjin — what cultural psychology and social shifts does this reflect?

The essence of the « #BecomingChinese » phenomenon is a fundamental transformation in the paradigm of folk cultural communication in the era of globalization: a shift from top-down « cultural export » to bottom-up « cultural resonance, » from grand narratives to tangible, everyday practices. It is both a response from Western Gen Z to their own societal anxieties and a vivid footnote to the « everyday life turn » of China’s soft power.

Tracing the Phenomenon: From « Chinese Baddie » to Global Imitation Wave 

The New Generation of Chinese Americans as « Cultural Translators »

Sherry Zhu’s success is no accident. Born in New Jersey, she is a classic « third culture kid » — her father is from Pinghu, Zhejiang; her grandmother is from Shenyang; her mother grew up in Guizhou. Raised by her grandmother, she « particularly loves eating pickled cabbage. » This dual cultural background endows her with a unique translation ability.

Photo of Sherry Zhu

Another key figure is blogger Emma Peng. With her phrase « My culture can be your culture, » she alleviated Western audiences’ moral anxiety about « cultural appropriation, » effectively issuing a « cultural passport. »

These young Chinese Americans act as « cultural translators. » They don’t rigidly explain concepts like « Qi » or « Yin-Yang » from traditional Chinese medicine. Instead, they package Chinese wellness concepts using terminology familiar to Western health circles, such as « detox, » « lower cortisol, » and « heal the gut. » This « conceptual translation » is key to successful cross-cultural communication — preserving the core experience while replacing the explanatory framework.

The Reshaping of Identity with « Chinese Baddie »

Sherry’s creation of the « Chinese Baddie » concept is worth analyzing. Originally carrying somewhat negative connotations, « baddie » has evolved in social media contexts to refer to someone confident, attractive, and unapologetically themselves. This concept dissolves the tension associated with learning about a foreign culture, transforming cultural identification into a confident, fashionable lifestyle attitude. Foreign netizens post videos of themselves boiling apple water with captions like « Striving to become a Chinese Baddie » , treating Sherry as their « Chinese cousin. »

Sherry Zhu has amassed millions of views by explaining the appeal of these everyday practices, according to The New York Times. She has also been written by Time Magazine, NBC News, Radio-Canada and The Times about her impactful  “turning Chinese” social media content.

Decoding Through Communication Studies: Algorithms, Imitation, and « Decentralized » Cultural Flow

The « Compound Interest Effect » of Algorithms

From a communication studies perspective, the viral spread of this trend is inseparable from the underlying logic of social media platforms. Algorithms naturally favor content that is visually distinctive, easy to imitate, and has a low barrier to participation. A short video showcasing a « Chinese morning routine » — drinking hot water, cooking congee, wearing slippers — has a uniform format and easily learnable actions, readily inspiring viewers to think, « I’ll try that too. » 

What follows is a wave of « note-taking » in the comments sections. Users are no longer just spectators; they become practitioners. They start discussing the ideal ratio for boiling apple water, debating the best brands of foot baths, and even sharing their physical sensations after practicing Baduanjin. This high-intensity interaction triggers social media algorithms, pushing related videos into broader traffic pools.

The « Memetic » Spread of Imitation

The phrase « Tomorrow you will become Chinese » possesses strong internet meme qualities. With a half-joking, half-commanding tone, it breaks through the typical cautiousness in cross-cultural communication. She doesn’t ask viewers to understand Chinese culture; she confidently predicts they will fall in love with this lifestyle. This confidence itself is a micro manifestation of growing cultural soft power.

Foreign netizens, as if preparing for an exam, list out « Becoming Chinese » checklists in their memos: a cup of warm water in the morning, remembering the date of Chinese New Year, must wear slippers indoors… More detailed versions even include whole Chinese wellness routines like practicing Baduanjin, sunbathing and walking, and soaking feet before bed.

From « Symbol Consumption » to « Embodied Experience »

Miao Xi, an international Chinese education expert based in Calgary, Canada, points out that the visualization and immediacy of platforms like TikTok transform mundane details of ordinary Chinese life — drinking hot water, wearing cotton slippers, soaking goji berries — into observable, imitable, and shareable global daily practices, breaking down spatial barriers in cultural dissemination. Short videos condense complex wellness philosophies into one apple, a kettle of hot water, a pair of plush slippers, and a few Baduanjin movements. Anyone interested can easily participate and submit their own « experience report. »

Cultural Psychology: Modernity Anxiety and the « Therapeutic Effect » of Eastern Wisdom

Reflections on Western Modernity

The fast-paced life fostered by industrial civilization has made insomnia, anxiety, and chronic diseases common global disturbance. People urgently need low-cost solutions for physical and mental well-being. The gentle nurturing of drinking hot water, the critical thinking of food therapy, and the self-discipline of regular routines found in Chinese lifestyles precisely meet this need.

Wired magazine analyzed that the trend of « becoming Chinese » is related to how « Made in China » has become an indispensable part of Western society, especially American life, over decades. More profoundly, it reflects  Western modernity’s ethos of « conquering nature » and Eastern wisdom like « Heaven and humanity are one » .

« Usefulness » is Truth: Positivist Cultural Identity

Western audiences are not drawn to Chinese culture because it is « mysterious, » but because it « works. » The comments sections are filled with positivist feedback:

User Miriam stated: « Since giving up ice water and switching to warm water, my acid reflux has improved dramatically. This change is truly as precious as gold. »

Foreign girl Melody Aslan shared that after learning the fitness routines of Chinese grandmothers, her morning discomfort completely disappeared, giving her a fresh start to the day.
An American health blogger now champions « drink more hot water » as a life guide.

This utility-based dissemination is more enduring than aesthetics-based dissemination. A cup of hot water embodies the concept of « preventive treatment of disease » ; a bowl of warm congee carries the philosophy of « slowly nurturing body and mind. » This core value, resonating with universal human needs, allows Chinese daily practices to transcend cultural differences and become a shared choice for navigating modern dilemmas.

Controversy and Response: « Cultural Appropriation » or « Cultural Appreciation »?

Facing doubts, Sherry’s response was clear: « I don’t think it’s cultural appropriation. My content mainly revolves around Chinese food and daily habits, and habits belong to everyone. » She believes real cultural appropriation happens without understanding, « but in my comments section, many people are learning why Chinese people live this way. There’s understanding, there’s learning — it’s cultural appreciation. »

Social Context: Offline Extension from « China Travel » to « China Shopping »

Policy Dividends: Expanding Visa-Free « Friends Circle »

This online trend does not exist in isolation; it mirrors and reinforces the popularity of offline « China Travel » documentary videos, creating a mutually strengthening loop. As visa policies become more convenient, more and more foreign travelers are using their cameras to document their experiences in China.

On the first day of the Bingwu Year of the Horse, China implemented visa exemption policies for ordinary passport holders from Canada and the UK. To date, China’s unilateral visa-free « friends circle » has expanded to 50 countries. The National Immigration Administration predicts that during the 2026 Spring Festival holiday, the average daily number of travelers at national ports will exceed 2.05 million, a 14.1% increase year-on-year.

British tourist Joseph, benefiting from the visa exemption policy, said with a smile: « Enjoying the visa-free policy, learning to ‘Becoming Chinese,’ and celebrating the most authentic Spring Festival — I feel very satisfied. »

The Real China: Breaking Stereotypes

When American internet celebrity IShowSpeed livestreamed on Chinese streets, his experiences with mobile payments, seamless streaming on high-speed rail, and interactions with square-dancing grandmas garnered tens of millions of views. Algorithms push this immediacy and freshness of a « first-person perspective experience » globally, helping to somewhat reduce the initial gap in cross-cultural contact.

The comments sections under these videos often turn into squares of collective reflection, with « This is completely different from what Western media portrays » becoming a frequent exclamation. From « watching » to « experiencing » to « imitating, » a deepening cycle of emotion and action is formed.

The « China Shopping » Boom

According to Ministry of Commerce data, 13,000 tax-refund stores are well-stocked with various high-quality products. Foreign friends shopping in China can effectively enjoy an additional 10% discount. In January 2026, Beijing Capital Airport Customs processed 7,966 tax refund applications for travelers, totaling approximately 125 million yuan, a year-on-year increase of 469.81% and 43.68%, respectively.

Brazilian tourist Lira William said: « The shopping experience during my trip to China was fantastic! Digital products and Chinese ‘pop toys’  are novel and affordable. »

Conclusion: The « Everyday Life Turn » of Cultural Soft Power

When we peel back the surface of this vibrant imitation trend, we get in touch with a more profound global socio-psychological shift and a structural transformation in communicative power.

First, this is a fundamental transformation in the paradigm of cultural communication. A shift from showcasing awe-inspiring « miracles » to sharing relatable « daily life »; from exporting iconic « symbols » to offering referential « life solutions. » The gentle power of culture grows not only from the soil of economics and politics but is also deeply rooted in whether it can offer the world a tangible, practicable, and beautiful imagination of ordinary life that can be embraced.

Second, this is a victory for spontaneous people-to-people dialogue. This imitation game, originating on screens, has long surpassed the surface level of novelty and entertainment. It is the historic confluence of social media technology, the contemporary appeal of Chinese lifestyle values, and spontaneous cross-cultural dialogue in the era of globalization.

Third, this is a micro manifestation of cultural confidence. China has never imposed its lifestyle or culture on others. Instead, with an open and inclusive mindset, it presents itself objectively to foreign publics and engages in sincere interaction. Behind this attitude lies growing cultural confidence.

As Sherry Zhu said: « I’m still the same me. I think it’s less that my video went viral, and more that Chinese culture went viral. »

In the future, as « lifestyle diplomacy » deepens, we have reason to expect a more three-dimensional, warm, and harmonious image of China taking root in the hearts of people worldwide. This global dance that began with imitation may ultimately lead to a more profound exchange of values and dialogue among civilizations.

Written by Yajuan Liu

TikTok link: https://www.tiktok.com/@brandongonezshow/video/7595359203699526923

“Sorcières”: a new lecture of History at the Château des Ducs

If you thought witches are only good for scaring children in Grimm tales or making brooms fly in Harry Potter, it is time to review your classics. Until June 28, 2026, the Château des Ducs de Bretagne in Nantes invites us to a dizzying dive into one of the darkest and most fascinating periods of our history with the event exhibition: “Sorcières” (Witches). Get rid of the image of the witch with a hooked nose. This exhibition is serious, and pure history, but served with an immersive scenography. Before rushing into the Nantes dungeon, let’s take a moment to dust off our grimoires, and really understand all the historic veracity behind the word “Sorcière”. 

Antiquity, or the golden age of sorceresses 

In Antiquity, the female figure linked to magic is not necessarily evil, it is ambivalent. Think of Circe or Medea. Sure, it was not good to cross their path if you had the misfortune of upsetting them, but they embodied a form of power and knowledge. They were the mistresses of thresholds, the ones who knew the virtues of plants (the pharmakeia), the lunar cycles, and the secrets of life and death. Magic was an integral part of the cosmos; it was feared as much as it was respected. The woman « who knows » was not yet the woman « who is burned ».

The Middle Ages and the great misunderstanding 

Contrary to a tenacious legend, the Middle Ages was not the golden age of the stakes. For long centuries, the Church even considered the belief in witchcraft as a… pagan superstition. The Canon Episcopi (a text of canon law from the 10th century) stated that it was illusory to believe that women could fly at night with the goddess Diana. At that time, the Church worried more about heresies (Cathars, Waldensians) who challenged its theological dogma than about countryside healers. However, the wind turned insidiously at the end of the medieval period. Successive crises (black plague, The Hundred Year’s War, famines…) create a fertile ground for anxiety. Society needs guilty persons. The Devil, until then a theological figure, invites himself into daily life. People start to whisper that the misfortunes of the times are not divine punishments, but the work of the devil himself. The shift happens: popular magic becomes learned demonology.

The Renaissance, or the retreat of women’s rights 

Paradoxically, it is during the Renaissance, the era of humanism and discovery, that the witch hunt explodes. The 16th and 17th centuries are the true centuries of the stakes. This is precisely what makes the period so disturbing: at the very moment when European thought was celebrating Reason, championing the individual, and redrawing the boundaries of science and philosophy, it was also burning women by the thousands. How to explain such a contradiction? In the background, the same intellectual revolution that gave rise to Erasmus and Leonardo da Vinci also created a brutal system for controlling female bodies. The Malleus Maleficarum (The Hammer of Witches), written in 1487 by the Dominican inquisitors Heinrich Kramer and Jacob Sprenger, was made widely available thanks to the printing press, which is hailed as the great means of advancement and knowledge dissemination. This guide to the ideal inquisitor explains in great detail why women are more likely to make a deal with the Devil by nature: they are morally unstable, intellectually weaker, and carnally insatiable. The book is reprinted numerous times and becomes a bestseller throughout Europe. A collective psychosis is about to begin. Acts are no longer judged, but nature is. It’s already suspicious to be a woman. There is a structural explanation for this paradox: significant social change also occurred during the Renaissance. Strong fears were brought on by the rise of centralized states, the redistribution of economic power, and the Reformation’s upheavals. Widows, healers, and elderly women living alone were examples of women who lived outside of male authority and became the lightning rods of a society in crisis. The role of the midwife and the herbalist, those wise women who had for centuries held knowledge of the body, was directly threatened by the very advancement of medicine, which tried to prove its authority over bodies and healing practices. Additionally, persecuting them weakened the legitimacy of their knowledge and seize it for the benefit of an institutional, lettered, male-only science. For tens of thousands of them, it did not end well. The German-speaking territories, Scotland, and Lorraine, characterized by political division and fierce religious battles between Catholics and Protestants, were where the stakes burned the highest. The witch hunt was not exclusive to the Inquisition; Protestant magistrates and secular tribunals also participated in it. Fear, local criticism, and the systematic use of torture to coerce confessions that implicated other accused were the main causes of this social phenomenon, not a religious anomaly. In a deadly spiral, each trial led to more.

Nowadays, the witch reinvents herself 

The return of the witch is rooted in a rigorous intellectual and militant approach, far from being merely a fashion effect or a « witchy » aesthetic trend for social media. The figure has been resurrected as a symbol of opposition to patriarchy since the 1970s, thanks to movements like W.I.T.C.H. (Women’s International Terrorist Conspiracy from Hell) in the US and Xavière Gauthier’s magazine Sorcières in France. The contemporary witch is the one who liberates herself rather than the one who submits. She is the embodiment of the woman who defies male authority, lives on the periphery of familial conventions (marriage, pregnancy), and asserts complete control over her body and mind. This is by no means a surface-level reappropriation. Since the 2010s, it has permeated popular culture, literature, and even spirituality, extending far beyond feminist circles. Best-selling books, TV shows, and social media aesthetics now frequently feature characters like the witch, sorceress, or wise woman, but beneath this prominence is a much darker undertone. Many women now use the term « witch » to describe a real-life experience of being seen as too talkative, too self-reliant, too intelligent, or just too « other » to conform to social norms. Reclaiming the word means reclaiming the history of everyone who was silenced. This revival has been greatly aided by the theoretical writings of essayists such as Silvia Federici (Caliban and the Witch, 2004) and Mona Chollet (In Defense of Witches, 2019). Federici in particular presents a radical argument: the witch hunt was a foundational instrument of emerging capitalism rather than a historical accident or a symptom of religious fanaticism. The persecutions effectively destroyed a whole social fabric that opposed the new economic order by deliberately targeting women who possessed reproductive knowledge, engaged in communal healing, and upheld ties of solidarity outside of the market economy. According to this interpretation, burning the witch also meant destroying a society where women had real power in their communities, bodies were not commodities, and knowledge was shared. In a much wider sense, the witch now represents subversive female power. She is called upon in eco-feminist movements, which connect women’s subjugation to the devastation of the natural world. The same reasoning that allowed the exploitation of the female body, turning it into a resource for reproduction, also allowed the exploitation of the earth, turning it into a raw material. The witch becomes the symbolic ancestor of those who today oppose extractive capitalism and advocate for a different relationship between humanity and its environment because she upheld a profound, respectful, and living knowledge of the natural world. Thus, identifying as a « witch » in the twenty-first century is a claim to a history of disobedience. It affirms the ability to act (empowerment) in the face of conventional demands for youth, beauty, and submissiveness. It is turning a historical slur into a symbol of liberation. The witch continues to be a highly political figure in a society that still punishes women for knowing too much or making too many demands. She serves as a reminder that the persecution of the past was a system rather than an anomaly and that vigilance is still necessary.

The Nantes exhibition: a journey between shadows and lights 

To serve this dense subject, the Nantes History Museum has deployed a museography that avoids the pitfall of sensationalism while being profoundly evocative. Immersion is the key word. The visitor wanders between collective imagination and occulted memory. The 180 works gathered are exceptional. We meet engravings by Dürer or Goya, showing how great artists participated in the visual construction of the witch myth (old, ugly, surrounded by monstrous creatures). We discover objects of popular protection (amulets, talismans) which testify to an omnipresent magical thinking. Multimedia devices punctuate the visit: animated maps allow us to visualize the contagion of trials across Europe (the « Catholic backbone » but also Protestant lands were touched). The sound design creates an atmosphere that is sometimes oppressive, reminding us that we are walking on the ashes of a historical tragedy. One does not come out unscathed from the section dedicated to interrogations, where the words of the accused, often extorted, resonate through the centuries. The exhibition puts into perspective the works of historians and essayists, such as Mona Chollet (In Defense of Witches) or Silvia Federici (Caliban and the Witch). This reappropriation is eminently political. It postulates that the witch hunt was not an accident of history, but a founding tool of nascent capitalism, aiming to enslave the female labor force and destroy community solidarities. Today, the witch becomes the archetype of subversive female power. She is summoned in eco-feminist struggles, linking the destruction of nature to the oppression of women. She symbolizes an alternative relationship to the world, based on the knowledge of the living, care, and the refusal of rational and predatory domination. Calling oneself a « witch » in the 21st century is claiming a heritage of disobedience, it is affirming a power to act (empowerment) in the face of normative injunctions of beauty, youth, and docility. It is transforming a historical insult into a banner of freedom.

In summary: should you go? 

Whether you are passionate about history or a convinced feminist, this exhibition is made for you. It is intelligent, beautiful, sometimes hard, but always necessary. We come out a bit shaken, but mostly much less stupid. And who knows, maybe you will discover a modern witch’s soul in yourself when leaving?

Written by Kenya Mézière

Why are iconic french musicals making a comeback on stage today?

Starmania, Notre Dame de Paris, Le Roi Soleil, Roméo et Juliette and soon Mozart, l’opéra rock and? For several years now, the great musicals that have marked generations in France and internationally have been returning to the French stage. 

Throughout the press, the 2025 season was presented as particularly rich for musicals in the capital. Shows multiplied on the bill, to the point that some journalists evoked the possibility of Paris rivaling Broadway. Seeing so many musicals on stage has generated great enthusiasm within the French cultural landscape. And as someone who has been passionate about French musicals since childhood, I too welcome this increased visibility. Yet a certain sense of reserve remains: why are we witnessing the revival of major landmarks of French musicals from the 2000s? 

Presenting this phenomenon as something new would mean ignoring the very history of French musicals. This movement is, in fact, not new: Notre Dame de Paris (2005, 2016, 2023, 2025…), Roméo et Juliette (2010), Starmania (1988, 1992, 2022), La Révolution française (2024), or Les Dix Commandements (2024)… In the same way, French adaptations coming from the West End or Broadway, such as Mamma Mia! (Mogador, Palais des Sports, Casino de Paris, Seine Musicale…), among many others, have been staged successively on Parisian stages. Moreover, some musicals have never truly left the stage, continuing their trajectory and international life, particularly in Asia. Shows such as Mozart, l’opéra rock, Roméo et Juliette, Le Rouge et le Noir, or more recently Molière, le spectacle musical, continue to be performed and adapted.

What raises questions today is therefore not the principle of return or revival itself, but rather their concentration and succession. Indeed, the return of Le Roi Soleil, followed by the announcement of that of Mozart, l’opéra rock, gives the impression of a movement that is accelerating. In a landscape where the production of musicals still relies on an oligopoly, limited number of producers and structures, this raises further questions. 
Should this necessarily be seen as a problem? These revivals allow these productions to live beyond their initial creation, to reach new audiences and new stagings. Without them, an entire generation, including myself, would never have been able to discover Starmania on stage.
A broader question therefore arises: within this dynamic of revivals, how much room is left for the emergence of new works in the French musicals model?

© 2026 Le Roi Soleil • Décibels Productions 

Notre-Dame de Paris, official poster of the show of Luc Plamondon et Richard Cocciante (© NDP Project)

Image credit: visual taken from the program of Le Roi Soleil evoking the return of Mozart, l’Opéra Rock, shared by Marine Level on social media.

To better understand this phenomenon, it is necessary to look back at the role musicals played in France in the 2000s. Indeed, if musicals may appear today as a genre that is sometimes poorly regarded or even dismissed in France, this has not always been the case. It is enough to recall the early 2000s, when musicals were major successes driven by hit songs. Many of these productions are now regarded as emblematic works of French culture and heritage.

These emblematic productions are described by the researcher and specialist in French musical theatre, Bernard Jeannot Guérin, as forms of industrial production, belonging to an era of “producer-led shows” (“spectacles de producteurs”). This era corresponds to a moment in which the genre stabilized around a star system, the creation of hit songs, and a production logic closely tied to the record industry. Musicals from this period were not conceived solely as stage performances, but as global projects. It involved stakes that go beyond theatrical performance alone and carried the expectations of a wide range of stakeholders (Bernard Jeannot Guérin, 2019).
“Belle”, “Les Rois du Monde”, “L’Assassymphonie”, “L’Envie d’aimer”… These songs are not merely derived from musicals. They became genuine hits, circulating widely on radio and television independently of the shows from which they originated. 
To give a few figures, “Les Rois du Monde” from the musical Roméo et Juliette remained number one for 17 weeks and stayed in the Top 100 for 39 weeks, selling 1.500.000 copies in France. These hits have become embedded in French popular culture to the point that one could know the songs without knowing the musical.

Image credit: « Les Rois du Monde », single from the musical Roméo et Juliette (© Dove Attia / Gérard Presgurvic)

These successes of the 2000s undoubtedly explain why these musicals are returning today. But beyond nostalgia, what does this wave of revivals actually produce? The current success of these revivals is undeniable. Enthusiasm is visible both in theaters and on social media. The reception of Le Roi Soleil and the announcement of Roméo et Juliette testify the shared excitement surrounding these returns.
The aim here is not to judge whether these returns are good or bad, but to understand what they concretely generate within the landscape of French musical theatre.

On the one hand, within this movement, the main concern is not so much the commercial nature of musical theatre, but the way it is expressed today. Musicals are designed to reach a wide audience and fill venues. This is also the very purpose of live performance: to be heard, seen, and shared. Historically, strategies such as hit songs or the star system, have supported the circulation and sales that characterized the industrial era of French musical theatre. Producers can hardly be blamed for seeking to fill theatres and ensure the success of their production through this revival strategy.
The issue rather lies in the growing dominance of a logic of risk management, which seems to be imposed at the expense of creation and innovation. This shift occurs in a context of crisis affecting the sector and, more broadly, the economy. The repeated recourse to revivals is not specific to musical theatre. It fits into a broader logic and is particularly characteristic of cinema. Cultural production is marked by a high degree of uncertainty: no one can predict success in advance, and each work is a gamble. Faced with this structural risk, cultural industries have developed risk-management strategies, which in cinema take the form of franchises, remakes, sequels, and reboots. The idea is to limit the economic uncertainty inherent in cultural production.
When transposed to the field of musical theatre, this can also be understood as a form of security for audiences. By already knowing these shows, audiences have a clearer sense of what to expect and therefore take fewer risks in their choices of cultural outings. This occurs in a context where musicals are costly and inflation weighs on household spending, particularly on cultural experiences.
This convergence of expectations nevertheless raises a central question: will French musicals become part of a model in which the pursuit of economic guarantees comes at the expense of creation? This is where my main frustration lies. I want to walk into a theatre and be surprised by an original story, discover new songs, and rediscover that sense of amazement in front of a new show. Of course, it would be illusory to claim that creation has disappeared: new shows are still being produced, but what concerns me more is the growing tendency for revivals establishing themselves as the norm.

On the other hand, it would be reductive to claim that all revivals produce exactly the same effects. Some, on the contrary, manage to offer genuine artistic reinterpretations. To cite just one: Starmania in Thomas Jolly’s version is undoubtedly the strongest counterexample to my previous argument. Far from a simple reconstruction, the staging succeeds in proposing a true artistic re-reading, through adaptation and a new stage direction that firmly anchors the work in the present. Conversely, other revivals leave a far more mixed impression. When productions seek to reproduce almost identically the original shows that were once immense successes, comparison with the original becomes inevitable. This often results in more modest sets, simplified costumes, reduced casts, and an excessive reliance on screens. 
These elements can sometimes give the impression of a trade-off between financial deficits and artistic deficits. 

These revivals are not necessarily problematic in themselves. Bringing a show back to the stage also makes it possible to pass it on to new generations. It also allows audiences who did not experience it at the time of its creation the opportunity to encounter major works. Moreover, revivals may appear controversial mainly to French audiences, for whom they have not traditionally been the norm.
If we look at Broadway or the West End, the revival of a show constitutes a norm, a structural practice of musical theatre. For example, during the 2024-2025 Broadway season, of the 43 new productions that opened, 10 were revivals (5 musicals and 5 plays), representing nearly a quarter of all new openings. Similar proportions can also be observed in the previous season. This regular presence of revivals in theatre programs is far from marginal and instead forms part of the normal production cycle. This can be illustrated by West Side Story, which has been revived on Broadway multiple times between 1957 and 2020.
In London, the practice of revivals is also part of the standard functioning of the West End. Several landmark musicals have been performed without interruption for decades: Les Misérables since 1985, The Phantom of the Opera since 1986, and Mamma Mia! since 1999. At the same time, musicals such as Oklahoma!, Gypsy, or Sweeney Todd are regularly revived. Revival here reflects less a deficit of creation than a repertoire-based logic, in which works circulate and evolve in meaning over time.

The difference may lie less in the practices themselves than in how they are perceived. Whereas revivals are seen elsewhere as a legitimate form of continuity, in France they remain associated with the idea of a lack of renewal. Indeed, audiences have gradually become accustomed to a dynamic of creation driven by emblematic producers such as Dove Attia, helping to establish the idea of a constant renewal of the genre.

Image credit: Les Misérables at the West End, London – Yau Ming Low / Shutterstock

In order to conclude, it is worth mentioning that nostalgia does not necessarily imply a return to the exact same form. Indeed, it can also become a point of support for inventing new forms and renewing the audience’s relationship with musical theatre. Some projects fit precisely within this logic, using classic French musicals not as an end in themselves, but as a medium for creation.
This is notably the case with Starmusical, a musical built from classic French musicals and featuring artists from these iconic productions reprising their roles. It constitutes a genuine mise en abyme in which both the narrative and the staging question the very history of the genre. Le spectacle des comédies musicales is another format that draws on classic French musicals, but takes the form of a concert, once again led by major figures of musical theatre. The aim is to keep this music alive and to maintain a connection with this audience.

Image credit: Official poster of Starmusical, promotional visual for the show (© Starmusical)

Image credit: Official poster of the show Les Comédies Musicales (© Les Comédies Musicales)

One question remains open: can nostalgia still function as a creative driving force, or does it now signal the limits of a model in search of renewal?

Written by Caroline Jabre

SOURCES: 

Sovereign Women in History and Art: An Eternal Ideological Stake

From Cleopatra to Elizabeth I, from Mary Stuart to Marie Antoinette, the names of great sovereign women evoke powerful myths of grandeur, beauty, and tragedy that nourish our imagination. But what remains of reality behind these narratives? Did Marie Antoinette really say, “Let them eat cake”? Was Cleopatra truly the most beautiful woman of the ancient world? History rarely concerns itself with certainties when it comes to queens: first and foremost, they are images, popular fables, and then objects of artistic fascination. The question then arises: can we truly write an objective history of great sovereign women, when their representations are filtered through ideology, the biases of sources, and the power of art?

History and Art as Ideological Construction

Since the 1970s, feminist criticism has shown that the history of art and political history are anything but neutral. In her foundational essay Why Have There Been No Great Women Artists? (1971), Linda Nochlin explains that if women seem absent from dominant narratives, it is not because they did not exist, but because the institutions of memory and knowledge were designed by and for men. Art historians such as Griselda Pollock remind us that women have long been muses and models, rarely creators or active subjects of visual history. Applied to sovereign women, this means that a queen is almost never studied for herself: she is either an ideal or a threat. Art and narratives do not seek to understand who she was, but to fix what she embodied.

This ideological construction is compounded by a concrete obstacle: the scarcity and one-sidedness of sources.

  • For Cleopatra, nearly all accounts come from her Roman adversaries (Plutarch, Dio Cassius), whose aim was to justify Octavian’s war against Mark Antony, officially ending the Roman Republic. Cleopatra as enemy of the Roman Republic helped unite citizens. Propaganda against her allowed Octavian to justify seizing power and removing Mark Antony, who was seen as a traitor to his homeland.
  • For Mary Stuart, chronicles differ depending on whether they come from Protestants (her political opponents) or Catholics (her supporters), in a context of rivalry for the English throne with her cousin Elizabeth I, compounded by religious conflict between Anglicans and Catholics.
  • For Elizabeth I, official portraits were produced as instruments of propaganda: the famous Armada Portrait shows an invincible sovereign, far removed from real political dilemmas. Even when we have direct sources, their reception is biased. The correspondence between Mary Stuart and Elizabeth I reveals respect and even affection. But this female voice has been largely obscured in favor of the Manichaean narrative of a deadly rivalry, a narrative that served military and religious rivalries for the English throne.

Thus, historical objectivity seems illusory, but not entirely out of reach: it requires cross-referencing sources (archives, iconography, archaeological data) and, above all, adopting a critical stance that accepts recognizing areas of uncertainty. Writing the history of sovereign women also means accepting to say: “we do not know.”

The Archetypes Imposed on Sovereign Women

Rather than analyzing queens as complex individuals, historical and artistic narratives have classified them into archetypes. These categories reassure some (men) by simplifying, but distort reality.

Roman propaganda forged the image of Cleopatra as a queen-prostitute, using her charms to seduce Caesar and then Mark Antony in order to retain power. The implicit idea is clear: a woman cannot rule alone, especially not over a power like Egypt.

“By her charms, by her last favors, Cleopatra obtained from Caesar the kingdom and the death of Ptolemy. She was so passionate that she often prostituted herself; so beautiful that many men bought their existence for the favor of one of her nights.” Aurelius Victor, De viris illustribus urbis Romae, LXXXVI.

Orientalist art of the 19th century, followed by Hollywood in the blockbuster Cleopatra (1963) with Elizabeth Taylor, amplified this vision: Cleopatra became an object of artistic fantasy, more muse than sovereign. Her beauty and tragic death (suicide by asp bite, according to legend) are central, her political action erased. Yet reality is quite different. Here is a brief but more faithful portrait of the queen: Cleopatra was a polyglot, speaking nine languages, and the only one in her dynasty to learn and speak Egyptian fluently. A skilled diplomat, she managed to stay on the throne (despite coups by her brother, with whom she shared the throne at barely twenty years old) by forming an alliance with Julius Caesar, convincing him that it was better to have Egypt as an ally than as a colony. She was an economic strategist, restoring the value of the tetradrachm (Egyptian currency), whose value had been divided by three under her father’s reign. She innovated by displaying the fiduciary value on the reverse of bronze coins, thus curbing the inflation of bronze relative to silver. Cleopatra also claimed her pharaonic heritage, presenting herself as the embodiment of a cosmopolitan Egypt, changing her name from Cleopatra Thea Philopator (“Cleopatra, goddess who loves her father”) to Thea Neotera Philopatris (“new goddess who loves her homeland”).

Mary Stuart, for her part, embodies the archetype of the martyr queen. A Catholic queen facing a Protestant Scotland, she is seen either as a saintly victim of her faith (beheaded after a botched execution, the executioner having to strike three times) or as a traitor conspiring against England. Stefan Zweig’s literary biography Mary Stuart (1935) feeds this romantic myth: a queen intellectually brilliant, a pupil and muse of Ronsard, a recognized musician, but with a tragic destiny, sacrificed in struggles for power. Behind this image lies a more prosaic reality: a sovereign caught in religious and dynastic struggles, forced to abandon her one-year-old son, whose fate was less chosen than endured.In contrast, Elizabeth I illustrates the archetype of the “un-womanly woman.” To reign, she chose to marry herself symbolically to her kingdom and to embody the myth of the “Virgin Queen.” This political strategy shocked 16th-century society: to refuse motherhood was to refuse the very essence of femininity according to the mentality of the time. She is credited with numerous love affairs, now almost confirmed, including one with her childhood friend Robert Dudley, presented as the love of her life. This masculinization fuels rumors: some claim she was not really a woman. Articles (such as La vérité choquante sur le corps d’Élisabeth Ire que la famille royale a tenté d’effacer., on an unreliable site) present unverified hypotheses as top-secret royal facts just revealed to the public, and give into the sensational.

Portrait of Elizabeth I of England, the Armada Portrait, Anonymous, circa 1588, oil on panel, 110,5×127 cm, Woburn Abbey.

In France, Catherine de Medici is portrayed as a virago, manipulative and cruel, held responsible for the St. Bartholomew’s Day Massacre. A woman who loved her husband, who preferred her Diane de Poitiers, she was the queen mother who ruled in place of her three sons, who died one after the other without issue. A devotee of astrology, a science very much in vogue at the time, she was accused of frequently resorting to black magic and the services of Nostradamus. When a woman wields power, it must be explained: either she is not a “real” woman, or she derives her power from black magic.

Finally, Marie Antoinette embodies the archetype of the frivolous and spendthrift queen. Nicknamed “Madame Deficit,” she crystallizes popular hatred. Her supposed frivolity is summed up in the famous phrase “If they have no bread, let them eat cake” during the Women’s March on Versailles—a phrase she never actually uttered. Yet history reveals another facet: a young woman sent as a teenager to a foreign court, a patron of the arts, a mother devoted to her children. Her personal expenses were modest compared to the kingdom’s structural debts, but the archetype of a frivolous and guilty queen was more politically effective in the revolutionary context.

Attempts at Control and Contemporary Reception 

Some sovereign women tried to control their image. Elizabeth I, through her official portraits (Rainbow Portrait, Armada Portrait), projected an image of power and chastity (which she was forced to reaffirm in the face of her detractors). Isabella of Castile based her legitimacy on piety and Spanish unity—a valued register during the Reconquista (1492, reconquest and reunification of Spain against the Byzantine Empire). Christina of Sweden, finally, blurred the lines by voluntarily abdicating and reinventing herself as a European intellectual during the Enlightenment, writing her memoirs to shape her posterity. But these strategies are rarely entirely effective: public opinion and art reinterpret according to the narrative serving best the country, with a hint of sexism in the process.Art does not seek to tell the truth or bear witness to historical reality, but to produce images. Paintings, sculptures, and then films fix archetypes. The danger arises when these visual myths are taken for truths. Hollywood is a striking example: Cleopatra (1963) or Mary Queen of Scots (2018) emphasize glamour and romance, reducing queens to love intrigues and spectacular dramas (in the Latin sense: things to be seen). Their image is all the more cinematic because both queens met tragic ends: Cleopatra committed suicide in 30 BCE following the defeat at Actium, to avoid becoming a war trophy of the Roman army; Mary Stuart, condemned to death for treason, saw her executioner take three attempts to succeed in beheading her.

Poster of the Cleopatra movie, 1963, after Howard Terpning, public domain.

Recent academic research seeks to correct these biases. Historians such as Stacy Schiff (Cleopatra: A Life, 2010), Olivier Gaudrfroy (Cléopâtre l’immortelle, de l’Histoire à la légende, 2017), or specialists like R. Knecht (on Catherine de Medici) offer portraits stripped of clichés. We rediscover Cleopatra the strategist, Catherine de Medici the patron, Marie Antoinette the political figure. However, the problem persists. Contemporary female politicians are subject to similar mechanisms: Hillary Clinton is judged too harsh, Ségolène Royal is criticized for her dresses, Angela Merkel is reduced to her coldness. Moreover, women are regularly referred to by their first name, unlike their male counterparts, who are referred to by their surname (Kamala vs. Trump, for example).

Yesterday as today, female power continues to be perceived through and sometimes reduced to archetypes and sexist formulations.

Cleopatra, Mary Stuart, Elizabeth I, Marie Antoinette: all have been reduced to archetypes, the seductress, the victim, the virago, the frivolous woman, rather than being considered as complex individuals. If you wish to discover lesser-known queens, you can look into Zenobia of Palmyra or Boudicca, queens who opposed the Roman Empire, though we have little reliable (non-Roman) information about them.

Can we achieve total objectivity? Probably not, but we can approach it by cross-referencing sources, adopting a critical and gendered reading, and accepting the gray areas of history. Our contemporary responsibility is to distinguish between myth and historical reality and to ask ourselves, finally: in our media and current representations, do we draw a faithful mirror of women in power, or do we simply manufacture new myths ?

Written by Nine Letourmy