At first glance, the nursery rhyme Lucy Locket appears harmless — another fragment of childhood innocence, sung without thought or consequence. Yet beneath its playful rhythm lies a more complex cultural history, one rooted in society’s fascination with women who exist in the public eye. When read alongside the life of Kitty Fisher, an 18th-century courtesan and early celebrity figure, the rhyme reveals an enduring archetype: the woman who is admired, scrutinized, and ultimately transformed into a story. This figure — the “showgirl” — persists well into modern celebrity culture, re-emerging in contemporary music such as Taylor Swift’s The Life of a Showgirl.

Kitty Fisher was, in many ways, one of the earliest “it girls.” Celebrated for her beauty, wit, and charm, she occupied a highly visible social position in 18th-century London. Yet her fame was inseparable from controversy. She was admired and desired, but also judged, her legitimacy constantly questioned. Like many women who gain public attention through performance — whether social, artistic, or aesthetic — Fisher’s identity became a site of cultural negotiation. She was not simply a person; she was a spectacle.

The nursery rhyme Lucy Locket is often believed to reference Fisher and her contemporary, Letitia Pilkington. Within it, the seemingly trivial act of losing and finding a pocket becomes symbolically rich. The “pocket” may be read as a metaphor for reputation, virtue, or even identity — something that can be lost, discovered, and circulated by others. In reducing complex women into simplified narratives, the rhyme participates in the same cultural process that shaped Fisher’s public image. She becomes less an individual and more a story to be told.

This pattern is far from confined to the 18th century.

In “The Life of a Showgirl,” Taylor Swift, alongside Sabrina Carpenter, revisits this historical figure directly, transforming Kitty Fisher into both subject and symbol.

The song opens:

“Her name was Kitty / Made her money being pretty and witty”

These lines echo historical accounts of Fisher, foregrounding the transactional nature of femininity within systems of visibility. Beauty and personality become forms of labor — commodified and consumed. Yet the song quickly introduces a contradiction:

“They gave her the keys to this city / Then they said she didn’t do it legitly”

Here, the paradox of the showgirl emerges clearly. Society elevates her, granting access, attention, and symbolic power, only to undermine her legitimacy. This dynamic reflects not only Fisher’s experience but also that of modern female celebrities, whose success is often accompanied by suspicion and critique.

The song’s recurring image of the stage door further develops this tension:

“I waited by the stage door / Packed in with the autograph hounds / Barking her name”

The language of “hounds” and “barking” evokes a kind of consumption, positioning the audience as both admirer and predator. The showgirl exists to be seen, but this visibility comes at a cost. When the fan finally encounters her, the illusion dissolves into warning:

“You don’t know the life of a showgirl, babe… / The more you play, the more that you pay”

This refrain destabilizes the glamour associated with performance. To “play” the role of the showgirl is to participate in a system that demands increasing personal sacrifice. The line resonates strongly with the metaphor of the lost pocket in Lucy Locket: something essential is relinquished in exchange for visibility.

As the song progresses, a narrative shift occurs. The speaker moves from observer to participant:

“Hey, Kitty… / Now I make my money being pretty and witty”

This transformation suggests that the role of the showgirl is not fixed to one individual, but rather circulates across time. Kitty Fisher becomes an archetype — a figure continuously re-enacted by women who enter the public sphere. This idea is deepened through the line:

“I took her pearls of wisdom / Hung them from my neck”

The imagery of pearls is particularly evocative. Associated with elegance and femininity, pearls are also formed through layers of irritation, suggesting that beauty itself may emerge from discomfort. To wear these “pearls of wisdom” is to inherit not only knowledge but also the burdens that accompany visibility.

The song does not shy away from the violence embedded within this system:

“They ripped me off like false lashes / And then threw me away”

This simile underscores the disposability of the showgirl. Like the artificial enhancements she wears, she can be applied, admired, and discarded. Similarly, the line:

“Pain hidden by the lipstick and lace”

reveals the function of glamour as concealment. The polished exterior masks a more difficult internal reality, one shaped by competition, scrutiny, and emotional strain.

And yet, the song resists a purely tragic interpretation. In its final moments, the speaker asserts a form of agency:

“I’m married to the hustle… / Now I know the life of a showgirl, babe”

This declaration signals a shift from naivety to awareness. Unlike the earlier admirer at the stage door, the speaker understands the cost of the role she inhabits. Her participation becomes, if not entirely free, at least conscious. The showgirl is no longer only an object of the gaze; she is also a subject who performs, negotiates, and reclaims aspects of her identity.

When placed in conversation with Lucy Locket, “The Life of a Showgirl” can be read as a modern reimagining of the rhyme’s central metaphor. If the “pocket” once symbolized something lost — reputation, virtue, identity — it now represents a more complex process of fragmentation and adaptation. The modern showgirl may lose parts of herself, but she also learns to navigate that loss, transforming it into performance.

From the whispered scandals surrounding Kitty Fisher to the global stage of contemporary pop music, the figure of the showgirl endures. She is glamorous yet vulnerable, empowered yet constrained, visible yet never fully seen. Society continues to elevate her, even as it rewrites her story.

The rhyme still echoes, even if we no longer recognize it.

A locket is lost.
A crowd gathers.

A woman becomes a story.

And somewhere between the past and the present, the showgirl remains — no longer silent, but still performing — asking whether she has finally reclaimed what was once taken, or simply learned how to survive without it.

In the early 1800s, Jacob and Wilhelm Grimm sat in their library in Kassel, Germany, frantically documenting the oral traditions of a culture they feared was disappearing. To their contemporaries, they were linguists. To us, they look like the world’s first cultural archivists.

But as we navigate the complexities of the 21st century — Silicon Valley, generative AI, and the relentless dopamine hit of social media — it is becoming clear that the Brothers Grimm were more than just scholars. They were accidental “prophets”. By documenting the “magic” of the ancient world, they provided a diagnostic manual for the “magic” of our digital one.

The “Black Box” of the Enchanted Forest

In the world of the Grimms, magic is rarely a learned skill. It is an interface. Think of the “Table, Cover Yourself” or the “Seven-League Boots.” The protagonist doesn’t understand the mechanics of the object; they simply provide an input (a command) and receive an output (a feast or a teleportation).

In computer science, we call this a Black Box. We live in a world of them. We tap a piece of glass to summon a car; we prompt an AI to generate a masterpiece; we trust an algorithm to find us a life partner. Like the characters in a Grimm tale, we are masters of tools we do not understand. We have traded the mystery of the forest for the mystery of the silicon chip, but the feeling of being at the mercy of an opaque power remains the same.

The Mirror and the Algorithm

Perhaps the most haunting prediction in the Grimm collection is the Magic Mirror from Snow White. While we often view it as a simple symbol of vanity, it was actually the world’s first predictive algorithm.

The Mirror didn’t just reflect the Queen; it processed vast amounts of data to provide a ranking. It told her who was the “fairest of them all,” effectively dictating her self-worth through a data-driven metric. Today, we carry that mirror in our pockets. Our social media feeds are our “mirrors,” constantly ranking us, showing us what is “trending,” and telling us where we stand in the digital hierarchy. The Evil Queen’s downfall wasn’t her beauty — it was her absolute, unquestioning faith in the output of the “Mirror’s” data.

Feature Creep and the Factory Reset

In the story of The Fisherman and His Wife, we find a startlingly accurate critique of modern consumerism and Feature Creep. A magical flounder grants the couple’s wishes, moving them from a hut to a castle to an empire. But the “user” is never satisfied. She demands more features, more power, and more control until she eventually asks to “administer” the sun and the moon.

The system cannot handle the bloat. The flounder triggers a “factory reset,” returning them to the muddy hut where they started. It is a 200-year-old warning for a world obsessed with the “Version 2.0” of everything: when we prioritize constant upgrades over basic stability, we risk losing the very thing we were trying to improve.

The Rumpelstiltskin Contract

Finally, the Grimm Brothers warned us about the “Terms of Service.” Every “free” service in folklore comes with a hidden cost. Rumpelstiltskin spins straw into gold — the ultimate value proposition — but he hides the true price in the fine print of the contract.

Today, we trade our data, our privacy, and our attention for the “gold” of free apps and global connectivity. We are all, in a sense, signing Rumpelstiltskin contracts every day. We get the magic immediately, but we often don’t realize what we’ve traded away until the bill comes due.

Conclusion: We Never Left the Forest

The advancement of technology has replaced the wooden cottage with the smart home and the wolf with the data breach, but the “bugs” in the human operating system remain unchanged. The Brothers Grimm understood that human nature — our greed, our vanity, and our capacity for wonder — is the one thing that never “upgrades.”

We didn’t leave the woods. We just brought the lights with us. And as we continue to build our digital future, we would do well to keep a copy of Grimm’s fairytales on our nightstands — not as a bedtime story, but as a user manual for the “Black Boxes” in our hands.

Virginia Woolf’s literary masterpiece, “Mrs. Dalloway,” offers readers a profound exploration of the human psyche, societal constraints, and the passage of time. Through the lens of Clarissa Dalloway, Woolf delves into the intricacies of a single day in London, illuminating the thoughts and emotions of her characters with remarkable precision. While the novel doesn’t explicitly detail Mrs. Dalloway’s culinary endeavours, we can imagine her stepping into the kitchen, donning an apron, and whipping a delectable treat. But the question remains: what would her favourite recipe be?

If we were to envision Mrs. Dalloway engaging in the art of baking, her favourite recipe might well be that of scones. Scones, with their delicate balance of simplicity and refinement, mirror the duality within Mrs. Dalloway’s character. These scones would be the embodiment of English tradition, a nod to the aristocratic society she is a part of, yet carrying an air of modernity — much like the woman herself. The act of baking scones would become a poetic metaphor for the synthesis of past and present, which lies at the heart of Woolf’s narrative.

As Mrs. Dalloway kneads the dough, her mind would undoubtedly be a whirlwind of thoughts, just as it is throughout the novel. Her musings would dance between the mundane and the profound, much like the stream of consciousness that Woolf artfully weaves throughout her writing. The act of baking becomes a moment of introspection, a pause in the bustling rhythm of her day.

In Woolf’s words, “She sliced like a knife through everything; at the same time was outside, looking on. She had a perpetual sense, as she watched the taxi cabs, of being out, out, far out to sea and alone; she always had the feeling that it was very, very dangerous to live even one day.” Mrs. Dalloway’s thoughts, much like mixing ingredients, are a fusion of disparate elements. She navigates the sea of her consciousness, reflecting on her life, choices, and relationships.

As the aroma of freshly baked scones fills her kitchen, Mrs. Dalloway’s thoughts might drift toward the past — her youthful aspirations, her romantic escapades, and her unfulfilled dreams. Through her introspection, Woolf unveils the layers of her protagonist’s mind, peeling back the façade of societal expectations to reveal the complexities beneath.

In the act of baking, Mrs. Dalloway also grapples with the inexorable passage of time, a theme that resonates deeply throughout the novel. As she shapes the scones, her thoughts might echo the melancholic musings of Septimus Warren Smith, another character whose life intertwines with hers: “Time was the enemy. Time had taken her and thrown her, like a rider, across the fields. The hour had struck, the blow had fallen.”

Yet, amidst the contemplation of time’s relentless march, there lies a glimmer of hope. Mrs. Dalloway’s baking becomes an assertion of her agency, a small yet significant rebellion against the constraints of her societal role. Just as she chooses to host a party, she chooses to bake scones — a declaration of her ability to shape her own destiny, even within the confines of her world.

In this hypothetical culinary endeavour, scones emerge as a metaphor for Mrs. Dalloway’s identity — a fusion of tradition and innovation, introspection and assertion. The act of baking becomes a canvas on which Woolf paints a portrait of her protagonist’s innermost thoughts, desires, and struggles. Just as Clarissa Dalloway navigates the complexities of her day, her journey through the kitchen is a microcosm of her larger narrative — a delicate blend of the ordinary and the extraordinary.

In the world of “Mrs. Dalloway,” the act of baking scones transcends the realm of mere recipes and transforms into a vehicle for profound self-discovery. Woolf’s intricate tapestry of words grants us a glimpse into the soul of her protagonist, revealing that even in the most mundane of tasks, the human experience is a rich tapestry woven with threads of memory, emotion, and contemplation.

For me, it is waking up early and having a freshly brewed cup of coffee or tea, depending on the day, accompanied by a book. During July, I revisited one of my favourite works by Jane Austen, which is no other than Pride and Prejudice.

While sipping my hazelnut-flavoured coffee, I wondered how the enigmatic Mr.Darcy would take his if he had our current coffee choices. Would he choose it to be straight black? Would he prefer an Americano or an Espresso? What about a macchiato? Nonetheless, after giving it some thought, I tried to identify what type of coffee would best represent his enigmatic stoic presence.

The Stoic and Contemplative Nature of Mr. Darcy:

Mr. Darcy is portrayed as a man of few words, often lost in his thoughts, pondering society's complexities and human interactions. He embodies a sense of stoicism, concealing his genuine emotions behind a facade of composure and propriety. As we glimpse his psyche, we find his reserved nature stems from his desire to maintain decency and uphold his family’s reputation.

The Coffee of Choice: The Single-Origin Pour-Over

Mr. Darcy’s coffee of choice would undoubtedly be the Single-Origin Pour-Over. This brewing method captures the essence of a single coffee bean origin, drawing out its unique flavours and complexities. Similarly, Mr. Darcy’s character is layered, his inner thoughts and emotions running deep like the subtle nuances of a finely crafted coffee.

“I cannot forget the follies and vices of others so soon as I ought, nor their offenses against myself.”

Mr. Darcy reflects on his inability to let go of past transgressions in this quote. Just like a single-origin pour-overs, meticulous, and patient process, Mr. Darcy’s journey toward self-awareness and personal growth is gradual. The pour-over method takes time and attention, mirroring Mr. Darcy’s willingness to introspect and confront his own shortcomings.

“I have faults enough, but they are not, I hope, of understanding.”

Mr. Darcy’s self-awareness is a defining aspect of his character. He acknowledges his imperfections and seeks to better himself. Just as a single-origin pour-over highlights the unique characteristics of a particular coffee bean, Mr. Darcy’s ability to understand and accept his own flaws contributes to his captivating and relatable nature.

“My good opinion once lost is lost forever.”

This quote exemplifies Mr. Darcy’s initial reluctance to change his opinion once formed. However, over time, he demonstrates the capacity to reconsider and evolve. Like the coffee grounds delicately steeping in the pour-over process, Mr. Darcy’s character deepens and matures as he allows himself to be influenced by Elizabeth Bennet’s wit and spirit.

“You are too generous to trifle with me. If your feelings are still what they were last April, tell me so at once.”

Mr. Darcy’s straightforward and sincere nature aligns with the simplicity of a single-origin pour-over. He values honesty and directness, even when it comes to matters of the heart. The pour-over method showcases the true essence of a coffee bean, just as Mr. Darcy seeks genuine connections unmarred by pretense.

Conclusion

The Single-Origin Pour-Over encapsulates the essence of Mr. Darcy’s character in every cup. Its thoughtful, contemplative brewing process echoes the intricacies of his personality, while its authenticity and pureness mirror his profound sense of honour and principles. Just as coffee enthusiasts savour every sip of a well-crafted pour-over, readers have delighted in savouring the complexities and growth of Mr. Darcy throughout the ages.

So, the next time you find yourself enjoying a Single-Origin Pour-Over at your favourite coffee shop, take a moment to appreciate the subtle complexities it holds, much like the intricate layers that compose the enigmatic character of Mr. Darcy from “Pride and Prejudice.”

There’s a certain charm in combining two timeless pleasures — baking scones and indulging in the classic literature of Jane Austen’s “Pride and Prejudice.” As the aroma of freshly baked scones fills the air, transport yourself to the picturesque world of Regency England and the spirited character of Elizabeth Bennet. In this delightful pairing, we embark on a journey that intertwines culinary delights with literary enchantment.

Before delving into the world of Jane Austen’s beloved heroine, let’s set the stage with the scones themselves. Like Elizabeth Bennet, these scones boast a mix of sweetness and substance. Incorporating the essence of Earl Grey tea, known for its refined and captivating aroma, these scones capture Elizabeth’s charm and intelligence.

Much like Elizabeth’s character, the scone's texture is delicate and resilient. A crisp exterior and a tender, buttery interior symbolize Elizabeth's delicate balance of strength and vulnerability throughout the novel. The hint of citrus from the Earl Grey tea adds a touch of her spirited nature, reminding us of her lively and witty exchanges with Mr. Darcy.

Creating and Baking the“ Lizzy Bennet” Scone:

Ingredients:

• 2 cups all-purpose flour
• 1/4 cup granulated sugar
• 2 1/2 teaspoons baking powder
• 1 Earl Grey tea bag (or one tablespoon of loose Earl Grey tea leaves)
• 1/4 teaspoon salt
• 1/2 cup (1 stick) unsalted butter, chilled and cut into small cubes
• 1/2 cup heavy cream
• One large egg
• One teaspoon of vanilla extract

Instructions:

1. Preheat your oven to 400°F (200°C) and line a baking sheet with parchment paper.
2. If you’re using a tea bag, cut it open and empty the contents into a small bowl. If using loose tea leaves, place them in the bowl. Add the heavy cream to the bowl with the tea and let it steep for about 10 minutes to infuse the cream with the Earl Grey flavour.
3. In a large mixing bowl, whisk together the flour, sugar, baking powder, and salt until well combined.
4. Add the chilled butter cubes to the dry ingredients. Cut the butter into the dry mixture using a pastry blender, two knives, or your fingertips until it resembles coarse crumbs. The butter should be evenly distributed throughout the flour mixture.
5. Whisk in the egg and vanilla extract in the bowl with the infused cream until well combined.
6. Make a well in the center of the dry mixture and pour the cream mixture into it.
7. Using a fork or a spatula, gently mix the wet and dry ingredients until just combined. Be careful to avoid over-mixing, as this can result in tough scones.
8. Turn the dough out onto a lightly floured surface and knead it a couple of times to bring it together.
9. Pat the dough into a circle or rectangle about 1 inch (2.5 cm) thick. You can also use a rolling pin to flatten the dough gently.
10. Cut the dough into scones of your desired shape and size using a sharp knife or a biscuit cutter. Place the scones on the prepared baking sheet, leaving some space between each.
11. Optional: If you like, you can brush the tops of the scones with a little extra cream or milk to give them a glossy finish.
12. Bake the scones in the preheated oven for about 15–18 minutes or until they turn golden brown on top.
13. Remove the scones from the oven and transfer them to a wire rack to cool slightly.

As the scones emerge from the oven, let the wafting scent transport you to the drawing rooms and gardens of Austen’s England. Prepare a cup of tea, much like the characters would have, and settle down with your plate of scones.

The experience of baking scones and diving into the world of Jane Austen’s “Pride and Prejudice” is more than just a sensory delight; it’s a celebration of artistry, literature, and the simple pleasures of life. With each chapter and every bite, you’ll find yourself captivated by Elizabeth Bennet’s story and the delectable scones infused with her essence.

So, the next time you yearn for a literary escape and a delectable treat, pick up a copy of “Pride and Prejudice” and head to the kitchen to bake these Lizzy Bennet’s Earl Grey Cream scones. Allow yourself to be transported to a world of love, wit, and enduring characters like Elizabeth Bennet herself. Happy baking and reading!

Andrew Huberman is a well-known neuroscientist and professor at Stanford University. He has contributed significantly to making neuroscience more accessible and understandable to a broad audience through his podcasts and public outreach efforts. His passion, dedication, thoughtfulness, kindness and, of course, his love for science are one of the key characteristics that make Huberman’s podcasts exceptional.

I started listening to Huberman during the pandemic and continue to listen to him while going for a morning or evening run/walk. I am not a science major, so many of his topics and definitions can become complex. However, as he is very well aware, he clarifies everything so anyone can understand the issues he discusses. His work has bridged the gap between scientific research and the general public. Here are some ways in which Andrew Huberman’s podcasts have helped to make neuroscience more accessible:

1. Simplifying Complex Concepts: Neuroscience can be a complex field with technical terminology and intricate theories. Huberman excels at breaking down these complex concepts into more understandable and relatable terms, making them accessible to listeners who may not have a scientific background.

2. Engaging and Clear Communication: Huberman is an excellent communicator who engages his audience through podcasts. He uses storytelling techniques, analogies, and real-life examples to explain neuroscience concepts, making them relatable and easier to grasp.

3. Interdisciplinary Approach: Huberman recognizes the interdisciplinary nature of neuroscience and its relevance to various aspects of life, such as health, psychology, and personal growth. He incorporates insights from different fields, including psychology, physiology, and even philosophy, to provide a holistic understanding of the brain and its functions.

4. Practical Applications: One of the strengths of Huberman’s podcasts is the emphasis on practical applications of neuroscience research. He often discusses how the knowledge gained from neuroscience can be applied to improve various aspects of life, such as optimizing sleep, managing stress, enhancing focus, and promoting overall well-being.

5. Guest Experts: Huberman frequently invites guest experts, including fellow neuroscientists, psychologists, and researchers from diverse fields, to share their expertise and perspectives. This collaborative approach enriches the podcast content by offering broader insights and expertise.

6. Q&A Sessions: Huberman actively interacts with his audience through Q&A sessions, addressing listeners’ questions and clarifying doubts. This direct engagement fosters community and helps listeners feel involved in learning.

7. Online Resources: Alongside his podcasts, Huberman provides additional resources such as show notes, research papers, and recommended readings. These resources allow interested individuals to delve deeper into the topics discussed and explore neuroscience independently.

By employing these strategies, Andrew Huberman has made neuroscience more accessible and understandable. But let's be honest; he has made neuroscience seem an excellent topic for discussion among your friends, new date ( you can use your knowledge to impress) or partner! His podcasts have empowered listeners to understand the complexities of the brain, apply neuroscience principles to their lives, and foster an interest in further exploring the field. I am currently trying his morning routine and will follow up with you about its effectiveness or ineffectiveness! Even so, if you have yet to listen to Andrew Huberman, please do yourself a favour and listen to his podcasts because they are life-changing!

Strengthen the female mind by enlarging it, and there will be an end to blind obedience” Mary Wollstonecraft, A Vindication of the Rights of Women.

Paris Paloma's haunting song “Labour” delves deep into women's experiences, spotlighting the horrors they endure within the patriarchal society. Through poignant lyrics and soulful melodies, Paloma provides a visceral account of women's struggles, sacrifices, and pain because of the oppression they have experienced and continue to experience. When listening to the folk-pop song or, as the media describe it, “witch-pop,” its lyrics coveys the rage that women have felt but were unable or, I should say, forbidden to express. The songs note one thing —disappointment and frustration. However, a scene from the music video shows one more thing — her empowerment. Paloma has derived from feminist theory and medieval gothic literature to create this haunting social media hit song. Through my analysis, “Labour” sheds light on the harsh realities experienced by women in a world where it is still plagued by gender inequality.

Paloma’s chanting tone, intense pulsating music, and thought-provoking lyrics alongside the music video demonstrate feminist rage. Before delving into analyzing Paloma’s lyrics, it is worth acknowledging first what female rage means and how it originated. Feminist activists such as Soraya Chemaly, in her prominent work Rage Becomes Her: The Power of Women’s Anger, defines this anger as “a potent cultural and political force. It is born of women’s collective and individual experiences of injustice, violence, and marginalization within a patriarchal society” ( 4). Additionally, Audre Lorde, a distinguished feminist writer and poet, stated in her essay collection “Sister Outsider” that “[her] anger has meant pain to [her], but it has also meant survival, and before [she] give it up, [she is] going to be sure that there is something at least as powerful to replace it on the road to clarity”(II).

The rage that women have experienced and felt did not evolve overnight. This type of anger was feminine, described as a spirit or a Goddess in Classical mythology. According to the Athenians, Lyssa was the spirit of rage in ancient Greek mythology. She was related to Maniae, a Greek word describing mania and madness. In Roman mythology, her name was Ira or Furor. Let's not forget how women were characterized and perceived in ancient Greece — not humans but emotional animals. From antiquity to today’s world, women have always been taken advantage of by patriarchal norms. Even though we can “freely” acknowledge it today in the West because of women thinkers during the Enlightenment who paved the way and fought for women’s rights, such as Mary Wollstonecraft, there are many women today in other parts of the world who are still fighting for equality and freedom.

Let's start with how the lyrics of “Labour” confront the oppressive social expectations placed upon women. Paloma's lyrics depict the pressure to conform to societal norms, urging women to sacrifice their dreams and ambitions in favour of prescribed roles as wives, mothers, and caregivers. The first verse of “[l]abour” starts with a potent question “[w]hy are you hangin’ on / [s]o tight / [t]o the rope that I’m hanging’ from / [o]ff this Island?” (0:07–0:18). The question and the low chanting tone of the singer portrays a horrifying image of a woman wanting to commit suicide. Why is the person holding on tight? Was it to prevent her from doing the crime or to punish her? The word “hanging” has a dark connotation, meaning “the practice of hanging condemned people as a form of capital punishment” (OED). Unsure of what the action is supposed to be, the image is dark and terrifying.

The questions continue by her asking who does all the hard work within the household“[w]ho tends the orchards? / [w]ho fixes up the gables?” only to be compensated with “[e]motional torture” by her husband and society; the question continues, “[w]ho fetches the water / ]f]rom the rocky mountain spring? / [a]nd walk back down again / [t]o feel your words and their sharp sting?”To whom are all of these questions addressed, and why? There is no addresser, only a man who sits at the table in the music video enjoying his well-prepared meal. Paloma uses this image to symbolize the patriarchal society and how men of power shaped it. However, at the end of the first verse, the singer's full-bodied tone and her response, “ [a]nd I am getting fucking tired,” indicates her frustration, anger, and exhaustion with society and its artificial orthodox norms.

Moreover, the lyrics delve into the horrors of womanhood by shedding light on the prevalent issue of violence and abuse that women face. In the second verse, the songstress states with a low chanting voice again, “[a]apologies from my tongue / [n]ever yours / [b]usy lapping from flowing cup / [a]nd stabbing with your fork / I know you're a smart man (I know you're a smart man) / [a]nd weaponise / [t]he false incompetence / [i]t's dominance under guise” (1:33- 1:54) reveals the devastating impact of domestic violence and emotional abuse. The man's “intelligence” is used as a “weapon” to dominate and control. Additionally, a sentence indicated in the bridge, “[i]t's not an act of love if you make her / [y]ou make do too much labour,” paints a horrifying image of women being sexually abused to produce offspring. Paloma’s potent lyrics capture the anguish of these experiences, emphasizing the urgent need for society to address and eradicate such horrors. The song's video dates to a medieval society, but we see these images in our time, too, especially in countries with low living standards.

Additionally, Paloma's song serves as a poignant critique of the systemic gender inequality perpetuated by patriarchy. The lyrics expose the horror of being marginalized, silenced, and denied equal opportunities due to one's gender. By amplifying women's voices during the bridge, “ [a]ll day, every day, therapist, mother, maid / [n]ymph, then a virgin, nurse, then a servant / [j]ust an appendage, live to attend him / [s]o that he never lifts a finger / [t]wenty-four-seven baby machine / [s]o he can live out his picket fence dreams” (2:46- 3:03)highlights the ongoing struggle for gender equity and the need for a society that values and empowers women.

Amidst the horrors, the lyrics also offer a glimpse of resilience and empowerment. Paloma's songs celebrate the strength and stability of women, inspiring them to rise above their circumstances and challenge the status quo. It is especially noted in the music video where Paloma violently grabs and devours a pomegranate. The mythological symbolism behind the pomegranate, its intense red colour, the way the fruit’s juice comes from her mouth like blood, and her gratified smile give a horrifying but powerful image. It might be worth exploring the symbolism of Paloma devouring the pomegranate under a Freudian lens. Nonetheless, the last part of the video and the lyrics acknowledges the collective power of women, urging them to support and uplift each other in the face of adversity.

Let's face it, “Labour” masterfully encapsulates the horrors of womanhood. It unravels the complex layers of societal oppression, objectification, violence, and inequality. This is a brief analysis; some might want to delve deeper into analyzing Paloma’s thought-provoking lyrics. However, Paloma invites us to confront the realities women have faced from antiquity through her music, fostering empathy and understanding. Her lyrics give a voice to the silenced and shed light by creating an online female community of women from all backgrounds sharing their unique stories and experiences. Paris Paloma’s creative work serves as a rallying cry for change — a call to build a world where women are liberated from these horrors and can flourish without fear or limitations.

Are you in a place questioning your existence? Asking where you will be in five years from now or even ten? How will you be able to live and survive in this fast-paced jungle? I certainly do, and there are other questions too that will make this article quite long if I start writing them!

I was not planning to write on Medium anymore. I have enough writing to do for college, and I thought and questioned: what is even the point of writing on this platform? I do not have anything to offer or to share, so I might as well stick to writing only my college papers!

But after a brief visit to the library and borrowing the biography from a supermodel sharing her experiences and the tips that helped her to be the person she is, maybe — I — can incorporate some of those tips and see where it will lead me.

The book I borrowed is Gisele Bündchen’s biography, Lessons: My Path to a Meaningful Life, and indeed there are so many vital lessons that Gisele shares with her audience that one starts to contemplate how each one of us can create a meaningful life in this chaotic time? Do we even have the time to wander and think about how we can better ourselves and our lives? To question what we define as meaningful and what steps should we take to create a life that each of us feels proud of?

Certainly, I do not know the answer, and I keep questioning myself how I can create a meaningful life in the stressful, fast-paced city I live in—asking, what is holding me back from achieving my dreams and the life I want to create and live. Is it my habits, my thoughts, or how I speak to myself and treat myself mentally and physically?

Gisele’s book certainly gives some answers to my question and maybe to yours too! I started to contemplate that maybe my habits are holding me back — my negative thoughts and how I am not doing enough as everyone else does, constantly criticizing and comparing myself with others. I also realized that I had lost my inner voice, and still, I am unsure how I will find it.

However, after finishing the book and taking some extended notes, I will try to incorporate some of the tips that Gisele shares for this new month of August. Will they make any difference now — probably not, but in the long run, they might. Trying to make our lives meaningful might be the only way to reach that point. Just by trying each day, taking small baby steps to improve ourselves and be kinder to ourselves and to one another, we might actually find the path that leads to a meaningful life!