Lauren Southern: how my tradlife turned toxic The online ideology doesn't work in the real world

Southern’s story might easily serve as a cautionary tale for how socially conservative talking-points can lead women into danger. For where I lost my twenties to commune life and niche sexualities, she left media at 22 to embrace a socially conservative template for women: the lifestyle often idealised by social media influencers as “tradwife”. Except it wasn’t all Fifties pinafores and cute cupcakes; it was a living hell. Nor, as she has learned, was she the only conservative woman in this position.

Comparing our experiences, though, two things emerge. Firstly, that this is not simply a matter of the Right being uniquely toxic for women — though, as Southern’s story reveals, there’s plenty of scope for toxicity. It’s rather that purist ideologies as such map at best uneasily onto the practical realities of life as a woman – and especially as a mother. And secondly, that the simplifying, polarising incentives baked into the contemporary internet are increasingly warping the ideologies of both Left and Right into such extreme forms, that any sincere effort to apply these in real life will almost inevitably be the stuff of nightmares.

Southern was perhaps the most telegenic figure in the brash, young, and very online “alt-Right” movement which emerged in the 2010s, quickly gaining international notoriety for her views on mass immigration, Islam, racially-motivated farm murders in South Africa, and the supposed harms of liberal feminism — content that saw her accused by the radical Left-wing Southern Poverty Law Centre of racist dog-whistling, and even hovering “at the precipice of outright white nationalism”. Southern herself has always denied this but that hasn’t stopped her critics on the Left accusing her of “far-Right” agitation.

Then, abruptly, she disappeared in 2019, to embrace marriage and motherhood in her husband’s home country of Australia. She was, it seemed, all set to embrace the nurturing, feminine, domestic role promoted by Right-wing traditionalists, idealised by “tradwife” influencers, and criticised by progressives as “dangerous and stupid”. Four years later, though, Southern caused a new round of shockwaves — this time with a video recounting what happened next: the breakdown of her abusive marriage, her return to Canada as a single mother, and a stint living hand-to-mouth in a cabin in the woods.

Southern has attracted vitriolic criticism from the Right, for speaking openly about how “tradlife” went wrong for her. She, however, sees speaking out not as betrayal of her own “side”, but as continuous with her earlier willingness to challenge progressive consensus on topics such as immigration. “I’m not worried about saying the things I’m saying right now, that are getting me so attacked online. Because I’ve dealt with this, with South Africa. I’ve dealt with this with mass immigration, I’ve dealt with this with my critiques of feminism. And every single one turned out: oh, maybe she was onto something.”

For, she tells me, she’s not alone. She tells me she knows many other women still suffering in unhappy “tradlife” marriages. One of her WhatsApp groups, she says, “is like the Underground Railroad for women in the conservative movement”. Some of these are prominent media figures: “There are a lot of influencers who are not in good relationships, who are still portraying happy marriage publicly, and bashing people for not being married while being in horrendous relationships.” She hopes that in speaking out she can reassure “all of these women who are thinking in their heads: I’m uniquely terrible, and I’m uniquely making a mistake” that no: something is more generally amiss.

What, then, is amiss? In her view, it’s not that conservatism as such is fundamentally mistaken, or that complementary sex roles are unworkable. But the online “tradlife” ideology has distilled a version of these roles that’s both rigid and wildly over-simplified, and thus woefully ill-equipped for real life — in ways that pose significant risks for women in such marriages.

How, then, did Southern get from posting videos titled “Why I Am Not A Feminist” to defending women’s sex-specific interests within family life? This is, after all, not a million miles from what used to be called “feminism”. It’s a long and bitter story, in which Southern did her best to live a purist internet ideology to the letter — only to receive a grim object lesson in its shortcomings.

Born in 1995, Southern grew up in British Columbia in a middle-class, conservative, Christian home. Southern was, she recounts, part of the first generation to grow up predominantly online. She and her sister (now a DJ and Twitch streamer) spent their adolescence in the kind of internet hinterlands where wild ideas flourish, free of grounding in material reality or practical experience.

Here, once-complex theories are swiftly distilled to their bare essentials, for maximum viral reach. As Southern puts it: “Follow the listicle, and you’ll be fine.” By the time she met her husband, she’d been condensing conservative values into “listicle” form as a media influencer for some years — to the point where it seemed possible to realise this framework in real life, too. So, when marriage beckoned, at 22, she tells me wryly: “I thought I’d won the lottery”. They were married within four months: arguably the equivalent, for the Right, of my Left-wing embrace of communes, anti-capitalist demos and niche sexual subcultures. She was quickly pregnant.

There were warning signs from early on. “If I ever disagreed with him in any capacity he’d just disappear, for days at a time. I remember there were nights where he’d call me worthless and pathetic, then get in this car and leave.” But she didn’t see them, thanks to the simplified anti-feminist ideology she’d absorbed and promoted: “I had this delusional view of relationships: that only women could be the ones that make or break them, and men can do no wrong.” So she didn’t spot the red flags, even as they grew more extreme. “He’d lock me out of the house. I remember having to knock on the neighbour’s door on rainy nights, because he’d get upset and drive off without unlocking the house. It was very strange, to go from being this public figure on stage with people clapping, to the girl crying, knocking on someone’s door with no home to get into, being abandoned with a baby.”

But as she tells it, the nightmare began in earnest when he was offered a work opportunity in his home country of Australia, a few weeks after the birth of their baby. She did not want to leave her support networks behind. But he used the political and religious importance she placed on lifelong marriage as a lever to force her to agree: “Whenever I wouldn’t do something, he would say: I’m going to divorce you.” So, feeling she had no other option, she assented.

He also insisted she should publicly quit work. His work required a high level of government security clearance; she was a Right-wing provocateur who had faced deplatforming, state investigations, and was even banned from entering the UK. In their early, giddy romance this had felt manageable. But “when we moved back to Australia, he really wanted to get back into his old work”. And Southern was a “hardcore liability”, so the pressure was on: “It was like: Lauren, you gotta hire lawyers. You’ve got to disavow everything. You’ve got to never talk publicly again.”

So, in 2019, she announced that she was leaving media and activism altogether. As Southern tells it, she was trying sincerely to put into practice the ideology she’d promoted in her videos. “I believed I had a certain role in my relationship,” she told me. “And it was to be the more submissive one that supports my husband’s dreams.”

Then, thousands of miles from friends and family, she reports becoming “the closest thing to a modern day, Western slave”. With no income of her own, she had to do everything: “The lawns, the house, the cooking, the baby care, his university homework. And I didn’t know anyone. I didn’t have any support. There was no help changing diapers, there was no help waking up in the night with the baby. I’d still have to get up, to make breakfast before work. I’d be shaking and nervous, for fear I’m gonna get yelled at.” Then he’d berate her for spending all her time on tasks other than earning money: “I was told daily that I was worthless, pathetic. Deadweight. All you do is sit around and take care of the baby and do chores.” When Covid shut down all real-world public life, her situation became “hell on earth”. It was, she said, “the only time in my life where I idealised dying.”

Instead, between the lockdown claustrophobia and her husband’s behaviour, she began to revise her initial willingness to leave public life. In part, she told me, she hoped it would win back his love. “He was so much kinder, sweeter and more pursuant of me when I was this ‘boss babe’ travelling the world working. It seemed like becoming a mother made him lose respect for me. It was shocking to me, again, because the traditional view preached the opposite — that men love you more when you stop working and become a wife and mother.” In her experience, though, this was “very much not the case”. So, a year after retiring to embrace traditionalist domestic life on the Right-wing model, she posted her comeback video, and began making sporadic media appearances.

Never mind the pop-antifeminist ideal of a breadwinning husband and homemaking wife that Southern had once promoted — the freedoms (won by early feminists) for women to work and have interests outside the home turned out to be a lifeline. Those already inclined to dislike Southern’s politics might feel a certain vindictive satisfaction at this collision of ideology with reality. But arguably, in having taken so long to see the potential downsides of her own antifeminism, Southern simply shared the same blind spots as much of the mainstream Left and Right.

It is surely true that conservative advocacy for complementary sex roles sometimes ignores questions about women’s physical vulnerability, and the scope this affords for domestic abuse. Conversely, today many self-identified liberal feminists have also forgotten that the earliest women’s movement was grounded in the sex-specific material vulnerabilities Southern experienced first-hand. The magazine pop-feminism that I internalised in Nineties Britain seemed less concerned with such gritty realities than more nebulous goods such as “empowerment”, representation, and smashing stereotypes. By the time Southern made her first viral video denouncing feminism, this was still more pronounced — and joined by the even more disembodied ideology of gender identity. When the physical vulnerability inherent in becoming a mother gets downplayed across the political spectrum, for different reasons, perhaps it’s no wonder Southern only gradually came to grasp the practical value of some first-wave feminist victories.

But even though she was no longer a “deadweight” financially, her job failed to appease her husband. “He kept demanding I contribute more financially, but then would chew me out whenever I would work.” It didn’t seem to matter what she did: “He would just give me impossible tasks all day. Tasks that I simply could not finish. It felt like he would almost send me on errands with the intent of having me fail.”

All of this was, Southern tells me, difficult to square with her religious beliefs. She would pray by his bed when he was angry with her, hoping that if she gave him grace one more time he’d realise the depth of her love and be kinder. And if this didn’t work, she was encouraged to persist by the way online life had conditioned these beliefs into “listicle” form. But as she discovered, distilling religious traditionalism into viral bullet points does not provide an adequate framework for navigating the complexities of a real-world marriage. She thought, she told me, that “as long as I put on the high heels and the lipstick when my husband comes home, as long as I cook the best meal, as long as I’m always submissive, and say yes, sir, whatever you want, things will go fantastic.” And if it’s not fantastic? The listicle version of traditionalism would just say she should make more effort.

It was, she says, “an embarrassing wake up call, finding myself consistently applying these rules and instructions I found on Twitter, and then never getting the results they were supposed to get, in the real realm of relationships”.

It seems to me, I tell her, that condensing millennia of religious belief and real-world domestic praxis into viral memes has produced a Right-wing gender ideology every bit as over-simplified, dematerialised, and radically disconnected from the complexities of life as the disembodied Left-wing version. In turn, both Southern and other women I spoke to within her wider “underground railroad” of ex-trad women think that, perhaps like its Left-wing analogue, the extremely online nature of this gender ideology attracts a higher than usual proportion of individuals with existing psychological issues.

Ellen (not her real name), 35, is another previously married erstwhile “trad” who is now in Southern’s network. She describes how the men who self-select into these communities are often “wayward, antisocial, disagreeable and very, very misogynistic”, frequently themselves from broken homes and with limited real-world social support. And when their relationships go wrong, as they often do, the very online “trad” gender ideology has no remedy. “If there’s a problem due to the fact that he’s crazy, violent, or hateful,” Ellen says, “that’s just how it’s supposed to be. So there’s nothing really done to fix it.”

Southern is careful to emphasise that she knows many traditionalists in happy, loving, complementary marriages. But, she says, it’s a fallen world, and her community includes many women whose husbands seem to have been drawn to listicle-style gender ideology precisely because of the power it offers over women. “Those guys want someone they feel they can definitely control, who’s never going to leave them, who they can do anything to.”

In the end, it wasn’t Southern who broke the spell, but her husband. Around the time her son was toddling, two family deaths prompted her to arrange a visit home to Canada. Her husband threatened to divorce her if she went, and Southern tells me she had to sign an affidavit promising to return. Finally he relented — only to text after she landed in Canada, declaring that because she’d chosen to travel, the marriage was over.

She moved in with her parents, then into the kind of affordable accommodation available to those on the breadline, in Canada’s brutally expensive housing market: a cheap cabin surrounded by woodland and trailers. Even then she still hoped her marriage could be saved: “I still wanted to make it work. I was texting my husband and calling him, begging to get back together. But he just said ‘No. I don’t even want shared custody.’” The cabin, she said, had an ant infestation; everyone used her washing machine because it was the only one. But, she says, it was unexpectedly healing, and filled with a genuine sense of community.

Still, it was a confusing time for her. “My brain was breaking between two worlds,” she says, “because I couldn’t let go of the ideology.” I was at a similar age when I fell away from the radical Left, and the sense of disorientation she describes is familiar. But where I was free to grapple in private with my cognitive dissonance, Southern had built an international profile promoting this worldview. “I had been banned from countries over this ideology,” she says. “I had destroyed my reputation internationally for this. How am I going let go of this?”

And yet, every manosphere talking point had turned out not to match her experience. It wasn’t true that only women mess up relationships. Being submissive didn’t fix everything. Yes, women mostly initiate divorce — but as she discovered, this can happen because a man wishes to avoid incurring child support liabilities. When she described her redpill-conditioned expectations of divorce to her lawyer, the woman laughed at how mistaken she was.

More than anything, though, what shattered the listicle mindset was simply realising how much nicer life could be, when you live the life that’s in front of you rather than trying to follow rigid precepts. Despite not being “the Right-wing ideal of aristocracy and everyone going to Mass”, she realised she was infinitely happier there in that woodland, among her working-class neighbours, than she ever had been in her marriage. “Every single thing I was experiencing in my real realm, not online realm, was the complete opposite of what I was being told.”

When she first announced her marriage, she says, she’d been lauded by friends and fans; then, when she announced the separation she was inundated with messages lamenting how her life was ruined. But in both cases the exact opposite was true: “Post-divorce, after becoming a single mother, my mental health started to improve. I started to repair all these really important friendships. And I’m living a much happier, much healthier life than I was before….Some of the most miserable people I’ve met – in fact, absolutely the most miserable people I’ve met – have been stuck in this weird, larpy trad dynamic.” The happiest people she knows, on the other hand, “are just living in reality”.

In Southern’s view, the increasingly visible gulf between Right-wing gender ideology and “living in reality” has an analogue in the memes and talking-points of the broader e-Right — a phenomenon that, once again, is mirrored on the other side of the aisle. Here, viral and overly simplistic ideas replicate with seemingly very little reference to reality, human nature, or the world as it actually is. For example, she describes the “Repeal the 19th” meme, which calls for ending women’s right to vote, as “the Right-wing version of Defund the Police”.

Southern thinks the internet’s baked-in incentives encourage this drift toward ever more caricatured viral politics. For example, she tells me that where earlier generations of “red-pill” content merely focused on exploiting women sexually, it “has become just teaching men to hate women” – simply because this is a simpler, cheaper, and more viral message and therefore easier to sell.

Someone less online than Southern might reply: yes, but surely the error was disappearing into online ideological rabbit holes in the first place, and confusing memes for life principles. This is true; but so much of social life now happens online, including for children, that Southern is far from the only individual to have reached adulthood with a set of templates for life gleaned more from memes than real-world adult guidance. Nor is this a problem for just one side of the political aisle.

Against an online world with entropic, culture-dissolving effects at this scale, then, what hope is there for any of us? A pessimist might say the future looks bleak for interpersonal relationships, indeed for our public life tout court. But I think Southern’s story offers cause for optimism. It suggests that maybe, just maybe, our current crop of internet-generated political derangements will turn out to be a temporary symptom, driven by generations who grew up without the internet and hence without much psychological defence against its many pathologies. By contrast, the first generation to grow up online is now approaching middle age. A great many besides Lauren Southern have road-tested ideologies they developed in virtual space and are finding them inadequate to the real world’s complexities.

I doubt online “gender” arguments will abate any time soon. The tussle between men and women is a culture war as old as humanity itself: men and women always need to find a way to live together, which means negotiating those ways our material interests and physical capacities align or exist in tension. With the wider world in flux, it’s hardly surprising to find ourselves here again; the challenge is finding solutions that are grounded in reality rather than abstract, purist ideologies.

But the internet’s first generation of natives may be the ones who bring us back down to earth. Even the erstwhile queen bee of the extremely online radical Right is now a convert to “living in reality”. So perhaps there’s hope that the rest of us — and our politics — will also find our way back there, in the end.

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This article was first published on 6 May, 2024

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