on living in a western world; modernity and convenience; complications
(most of what follows is draft text from a couple of separate blogpost drafts from 2018—I am cleaning out my old drafts so I'm posting these half-baked thoughts here as I think there's some worth to what I started writing on several different occasions but never officially finished.)
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I've long harbored a pet theory about the world I live in—about modern America and why so many things are the way that they are. As I've grappled with my identity as an American, I've had much to consider and to think about, as well as topics drawn into sharp relief in my experiences outside the states and outside myself.
In a nutshell, my theory is more of an observation that the 21st Century-United States has placed a premium on convenience above all else—above all else and often at a cost: costs to ourselves and our relationships, costs to our national identity, costs to the environment, and innumerable costs to our fellow humans.
The summer I spent in Italy first opened my eyes to the conveniences of modern America that I took for granted. Italy is another industrialized nation, so it, too, has many of its own engineered conveniences, but the cultural differences are notable, and I think significant.
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trying to understand the structures of power and society in which I have grown up and to which I have been accustomed for the last 28 years of my life (i.e., all of it). they are not necessarily better, but they are what I know and what I am familiar with and what have been institutionalized in mainstream modern America for years, decades, centuries. that's not to say they're right or that they're the best way. lately I've been grappling with those very beliefs and trying to understand how change could be possible when everything is so entrenched in those systems and structures of power.
specifically, I have been trying to educate myself more on modes and methods of thinking that are unlike, divergent, different, reductive, expansive, new, unassuming, and every other possible adjective than my own. I am no expert, even in those systems that I have been raised, but I am an observer and so I bring to this writing my own observations and musings, informed or uninformed as they may be. I recognize that my own manners of thinking and seeing and being have their own flaws and biases—I am still on the journey to recognizing more plainly what those are exactly and how to quantify them. I don't pretend to be aware of all of the things. it comes back to David Foster Wallace's analogy of "this is water." (—an excellent speech that discusses the very notions we take for granted as the norm). I write this fully acknowledging that this is simply my way of seeing some things, at this mere snapshot of a moment. I'm still trying to read and learn and listen, amongst the hustle and bustle of the rest of my everyday life. it is fully and unapologetically a process.
thoughts I need to suss out:
western powers of structure - many of these have marginalized and suppressed and exploited people who are other. many times intentionally. it is terrible. terrible doesn't feel grave enough a word.
the human pain and suffering and the ongoing damage and harm are enormous.
western structures of power - white, male, landowner. holdover of feudalism when you think about it. classism.
then voting rights in america.
the whole thing of america and colonialism and imperialism and westward expansion.
why is it still a thing? we say it's not but it totally is. i sit in dozens of meetings where the ideals of home ownership are touted above many other things. i get it i do — the proverbial american dream. the white picket fence, the green lawn, the perfectly kept house. things within our control and a space of our own. and western systems of power support this ideal—cities and local governments make revenue from property taxes and sales taxes (which businesses often rely on property ownership and use of natural resources or other resources) to provide the services to fuel the quality of life for residents. the american dream. the 40 hours 5 days a week suburbia dream.
but where does that leave us? anyone who doesn't fit that mold - neglected, othered.
and that mold was never what this land originally was. indigenous inhabitants—these groups and peoples are not monolithic, but some nations and cultures I have learned about never prized land ownership in this way. some groups were migratory, relying on the natural ebb and flow of seasons and herds and abundance to direct their days and their villages. others entirely do not use land ownership as a model. and so those communities, now in a nation that has exploited and conquered and ostracized and marginalized their ownership—not to use a word that doesn't necessarily apply, but take it to mean their prerogative to live how they choose—now those people live in poverty without water and without the resources necessary to survive. because we have foisted upon them this 'ideal' that isn't necessarily such.
and i don't know how to undo the things of this day and age - globalism, imperialism, colonialism, the industrial revolution, modern agriculture, the industrialization and convenience that are expected, CAPITALISM. these are all parts of the problem. I don't know how you just undo those things—when global economies and markets and trade and existences are intertwined with and dependent on them. decolonization—I have been becoming better acquainted with this term and what it means and what it looks like—both its theoretical implications as well as its material implications. I still cannot fully grasp what that looks like, but I know it is a question I will continue to harbor and to try to understand, and to understand through the lens of my shifting relationship with it. I think I jump to the conclusion that that phrase and mindset connote deconstructing these systems of power that have resulted in the world we have now, or at least the world where colonization is still occurring. and again the whole point of this post is that when I jump to that conclusion I cannot see how it can be done. But seeing this for that end helps me to better understand and work through the metaphysical implications—the racism and discrimination and exploitation and appropriation and marginalization that all play into those greater systems and structures of power. those must be dismantled, too. I don't think it's a chronological timeline, and it is probably not at all linear. i think those two elements are inextricably connected and slowly we must dismantle them piece by piece in what ways we can. we can never accomplish anything to make reparations and to make our world a more equitable and just world for everyone who lives in it, until we acknowledge the bias that is at the heart of its problems and inequities, to acknowledge that the deck is stacked, the dice are loaded, and it is up to us to keep doing the work of undoing and readjusting those things.
again this essay is not an attempt for me to try to tell anyone that I know anything—rather, I am still very much a learner and observer in many of these contexts and conversations. This is simply an attempt for me to try to articulate some of the mental and ethical journey I have been silently undertaking, silently in an attempt to let those marginalized voices to speak for themselves and for me to sit back and take notes and listen (and act).
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the industrial age - child labor and poor working conditions. these things still happen, but now they're simply outsourced. (why I avoid fast fashion and try to be a careful and cautious and conscientious consumer)
the economic basis for modern America had a long-ago reliance on the unpaid labor of enslaved people. Even something so basic as a pair of jeans, iconic American Levi's relates back to those origins of a modern industrial and capitalist America—cotton was a cash crop of the plantation-studded south.
Timothée Chalamet in Lady Bird: "I try to live by barter alone" lol but also yes.
the gospel teaches the law of consecration. lately I have been feeling very in awe of that idea and
King Benjamin in the Book of Mormon, the Nephites at that time. other societies and peoples who lived in a consecrated manner and shared among all. I loved the hofjes in Amsterdam—the poor and widowed lived in small enclaves within a block of canal row homes, and the people who lived in the row homes shared of their substance and living space to care for those in need and without resources.
the good place season 3—the season is essentially about how complicated and hard it is to be a good person!!! this show is so good.
Marie Kondo - highlights much of the metaphysical clamor of capitalism in stark contrast with her Japanese culture and traditions. We are burdened by our things.
all my qualms about home ownership
to some extent perhaps my trepidation is influenced by the time in which I live; I graduated from high school in 2008 and left for college, in the midst of the biggest financial downturn since the Great Depression. I am grateful to have been shielded from the worst effects of it, due to my parents' support as I got off to a good start in college.
home ownership - land ownership - property ownership - to me these are obvious ties to feudalism and many of the systems that have oppressed people of color (through abduction and enslavement) and women (only white male property owners could vote!!! THINK ABOUT THAT FOR A SECOND!). Where I am an 'American' whose ancestors were party to the colonization of this place where I live, I have a lot of qualms. I haven't figured out how to connect these qualms with the reality of my life and the world in which I live, and I haven't the faintest how to do so. And even if I do, is it enough. Would any of it ever be enough for the unspeakable damages and horrors and genocide wreaked on the people who have historically lived in these lands? Maybe I'll just repatriate to one of the places where my ancestors came from—the Netherlands or the British Isles or Germany or Scandinavia. But I know even those places have their own histories of prehistoric peoples who conquered or were conquered; this globe is dotted with histories, a peopled palimpsest.
Forgive me if I'm not jazzed about home ownership when the homeowners in my neighborhood have extremely vitriolic generalizations to make about me and my peers (my generation and me and my peers are not monolithic I might add). Forgive me if I'm not jazzed to have the uncertainties that accompany home ownership—right now my risks are covered under the auto insurance I am legally obligated to have. It's strange, the concept of insurance, but I have been grateful for it many times due to the world in which I live. I wonder if God knew insurance would be a thing. In a way, insurance is how we all opt into [or are required to participate in] a system that takes care of everyone.
The rideshare-crowdsourcing economy is fascinating because it also connects to the internet and shows in small part how power dynamics become more dispersed among the general populace.
I believe in change and hope and decency and goodness. It is often discouraging to me to hear about the few dozen billionaires whose wealth and dollars have shaped our tax laws, our government, and so much of the way that people do business. And it's not something out of which one can easily opt. (opt out). I use commercial airline travel to visit my family across the country. I buy books, some of which are printed with soy ink on sustainably harvested paper fibers, but others that undoubtedly weren't. I click on the ads on Instagram, feed the algorithms, and unwittingly allow my data to drive more of this system I hate. For all that, I try to acknowledge the inequities, and I try to put my money where my mouth is—literally. It takes effort and work, but I believe it is these small pieces of cumulative, collective change that can demonstrate that we know better and demand better, and that we are the ones who are ready to change how the world works (is my naïveté showing? I don't care. I know I'm not alone in feeling how I feel).








