Archive for the ‘politics’ Tag
I’ve always cared about justice and the proper way to live in the world. My specific beliefs around these ideals have changed and morphed over time, but they always have been a concern for me. I remember, as a child, calling McDonald’s to ask them to stop using styrofoam packaging after watching a 20/20 report with my parents. I remember, upon learning what it meant to be gay, being dumbfounded by why someone would care about, or become angry over, the gender composition of two lovers. As soon as I understood the concept of gay rights, I unabashedly supported them.
At the same time, though, I’ve never cared for conflict. I don’t like arguments. I prefer to get along with people. So while I have many strong beliefs (quite evident throughout this blog) my ability and willingness to rage against the world, and its people, has waxed and waned throughout the years. At my core, I want to get along, even when I disagree.
There have been many times, however, when I felt like I should not get along. I’ve written before about my history with political involvement, and that stretch of my life is one of the key moments when I felt compelled to rage. I immersed myself in a partisan world view that encouraged anger and defiance, that turned concerns about the proper way to live in the world into a blood sport, a war, a desperate struggle with immense consequences. Within that paradigm, I felt the need to challenge my aversion to conflict and instead to embrace conflict as the only effective way to make the world a better place. I came to see hard lines as a necessity and I tried to fit myself into that worldview, hardening and raging, pushing against a world I too often saw as unjust. And as, time and time again, my ideals failed to be implemented, I despaired.
In “A Letter to Wendell Berry,” Wallace Stegner tells Berry that “The lives you write about are not lives that challenge or defy the universe, or despair of it, but lives that accept it and make the best of it and are in sober ways fulfilled.” The line struck me, because it perfectly encapsulates so much of what I enjoy about Berry’s arguments. It’s not that he never rages against the world, or condemns it, but it’s that he accepts it, reminds us that we must ultimately bear it, and that he consistently recognizes and acknowledges his own role in the destruction and improper living. He is thoughtful, first and foremost. He tends not to let rage distort his view. He is considerate—in the archaic sense of engaging in long and constant thought—and iterates unflinching examinations of the world. Granted, they are of his particular view and thus are not truths for all, but they’re always honest and thoughtful, the product of extensive consideration.
I appreciate this approach. At my best and most honest, it’s my approach to the world. I’m not a rager, despite my occasional lapses into it. I have a very hard time hating people or maintaining anger. I want to like people. I want to engage with them, to be considerate, to find common ground. I don’t mean this as some sort of self-flattery; if anything, it often drifts into detrimental territory. But properly harnessed, I think it’s a powerful trait.
In my criticisms of the way we live as a society, I cannot often get away from considering my own role. It feels too dishonest. Yes, I get on my high horse and enjoy—perhaps too often—rousing bits of rhetorical flourish. But I always attempt to bring it back to my own behavior, my own thoughts, my own complicity and engagement. It’s the only way I see to make an honest difference in the world. I can’t help improve a destructive system if I can’t see my own role in it.
But it’s also more selfish than that. I’m not particularly happy raging against the world. When I tried to engage in politics, I consistently found myself worn down by it more often than not. I didn’t like the division. I didn’t like trying to force people’s hands, to push my way into their lives and try to get them to do something they didn’t want to do. I didn’t like making cold calls. I didn’t particularly like get-out-the-vote efforts. The scapegoating corroded me, made me anxious and frustrated, angry and brittle. The dominant politics of this country is not one of building and engaging community, but one of demonization and hatred, of the stoking of division for power, of simplified and binary thought patterns. It’s about identifying and eliminating the enemy, first and foremost, and any engagement of others to make the world better is incidental. A mere byproduct at best.
That’s not a path that sustains me. Nothing about my involvement in politics heartened and sustained me. It was a zero-sum game at best, and far too often a negative. It drained me of energy and constantly felt like a battle. I had to push myself to engage in behavior contradictory to my natural instincts. I did this because I thought it was necessary to make the world better—that this was the way to improve a society I so often found incoherent, painful and cruel. I punished myself with politics, and I told myself it was my duty to do so. It was the cost of being a good citizen.
Inevitably, I burned out on the process. I suspect the same constitution that made my engagement in politics so draining also guaranteed that I could not keep it up. I prefer to enjoy my life, and I’m not driven or self-disciplined enough to consistently and unendingly engage in behavior I don’t enjoy. But even as I drifted away from the sanctioned political realm, and even as I found farming and the fulfillment and sense of purpose that it provided me, I still could not entirely leave behind the sense of duty toward disruption.
For a brief time, Derrick Jensen’s argument that industrial civilization had to be dismantled—and similar arguments from others—captured my attention and imagination. My tendency to see the pain and destruction in the world opened me to the idea that I had a duty to do whatever I could to bring down industrial civilization and help limit its destruction of the world. I became at least somewhat sympathetic to the idea of sabotage and destruction for a greater good. Yet, again, my constitution wouldn’t allow it. I never seriously considered engaging in any destructive acts (let alone violence, which is utterly anathema to me) but I did briefly consider it a compelling and logical argument. I still consider it a fair argument to consider, even if I have serious problems with it.
The argument eventually lost its draw for me, though. I’m not a warrior. I rarely fight. I have little interest in machismo. I don’t like conflict, have little interest in competition, and I don’t like defeating people—even in approved ways. When I played basketball in my teens, I liked to play point guard. Not because I was short, but because I loved to pass. I far preferred passing over shooting. A good assist was poetry to me, and it still is. It’s one of my favorite aspects of basketball. I like cooperation. I like to make others happy. I want to work with people.
Much of current politics isn’t about working with people, but about defeating them. There may be some incidental cooperation in that process, but abstract victory is the primary goal. Ostensibly, it’s in service of making the world a better place, helping people, improving lives. But honestly, that never seems to happen, and still the thirst for victory continues. I can’t count the number of times I’ve seen people on the right and left justify something that a politician on their side has done even when it conflicts with their supposed core values. The desire to win is stronger than the desire to govern. It trumps ideals. It lays waste to all other priorities.
I couldn’t last in that environment. And so, I farm. I work to scale back my life. This is the reason I find the concept of voluntary poverty so compelling. It’s rooted in changing my own behavior. It’s rooted in dealing primarily with my own life, not others’. It’s not about competition. It’s not about imposition. It’s about changing and improving my own life, first and foremost, and it’s about then helping to change society via modeling and cooperation. The more I learn, the more I’m successful in scaling back, the more able I am to help others who are interested in my lifestyle do the same. The more I change my own life, the better I’m able to advocate through my writing here on this blog, through conversations with people out in the world, through a willingness to show others what I have learned and to tell them about the ways in which I’ve failed.
This is a model that actually works for me. It makes me happy and works in conjunction, in cooperation, with who I am at my core, with my own personal truth. And so it renews me. So I thrive in this behavior. So, even in its challenges, I seem to find joy and happiness. I’m more at peace and I feel like I actually am, in very small ways, helping to improve the world.
I’ve read and listened to and spoken so much rage in my life. Berry’s writing is a refreshing and rare change in the way that it deals in acceptance. In a recent interview with Bill Moyers, Berry said that, “to be patient in an emergency is a terrible trial,” but that “the situation [we're] in now is a situation that’s going to call for a lot of patience.” Somehow, this feels far more possible and rewarding to me than raging against the world. A lot of terrible things are bound to happen and are already happening. I want to help limit those terrible things in whatever way I can. But I can only do that in trying to live well myself, not in fighting tooth and nail against the inevitable aspects of the future. Not in laying the blame for those inevitabilities at the feet of others in favor of myself.
Perhaps this is an escape as much as anything else. Perhaps part of my draw to this attitude is its ability to absolve me of certain hard choices. But it still feels more honest to me, and I know that it’s by far the more sustainable approach for me in particular. Rage doesn’t sustain me, but good work does. Digging in the dirt does. Bearing the future does, in its own strange way. Thus, I more and more these days deal in acceptance and adaptation, and hope that this path will lead me to good living and to poetic—if small—assists. I hope that it will lead me to a helpful patience. I hope that it will open paths of cooperation for me, even as it closes paths of competition and defeat.
I lived in the White Mountains of Arizona throughout my sixteenth year. My mother owned a coffee shop there, in the small town of Pinetop. Visiting one summer, I fell in love with the area and decided to move there and help her run the coffee shop while attending the local high school.
The town we lived in was only a few miles away from the Fort Apache Indian Reservation. One night we drove into that reservation to meet up with a friend of my mother’s who taught there, to watch a ceremonial dance performance by members of the White Mountain Apache Tribe. The three of us were white and upon arriving and settling into some bleacher seats in the small open air theater, I found myself face to face with an experience that, so far as I could remember, had never really happened to me before: being a conspicuous minority. Looking around the audience, I saw no one else who was white. The seats were filled with Native Americans.
Of course, no one took particular notice of us, but I still found myself with a very heightened awareness of the color of my skin and it was a new experience. By the time I had become aware of race and ethnicity, I lived in Vancouver, Washington, which is a mighty white town. I grew up in the Pacific Northwest, which is a mighty white region. I happily lived my life amongst a super majority of white people and never had to take particular notice of the color of my skin since I was surrounded by other people who took no particular notice of the color of my skin.
That moment among an audience of Apaches, watching a ceremonial performance, briefly punctured my bubble of privilege. For perhaps the first time, I couldn’t simply take advantage of the idea that white was the norm. I briefly lost the privilege of my skin color being the standard. This was a moment of importance because, it has to be said, there is an emotional security—not to mention a literal security—in being part of the majority, whatever that majority is, and in losing that security for a short time, I became better aware of it. The privilege of being in the majority is that your ordinariness protects you. You take advantage of the lack of deviance. You don’t have to constantly question how others will react to you, whether or not you will be the victim of violence, if you will be shunned or condemned, ridiculed, looked down upon or distrusted. It’s a lovely way to live your life, but it’s not a loveliness that’s extended to everyone.
Of course, this claim to the majority can manifest in a multitude of ways: the color of your skin, your religious beliefs, gender, behavior, the ability to recognize and perpetuate cultural markers, material belongings, adherence to cultural worldviews, and so on. Likely all of us belong in some ways and don’t in others. But these forms of majority adherence vary, as does their importance and the protection afforded by them. The color of your skin has a greater impact on how you’re treated in this society than whether or not you’re excited about Super Bowl XLVII, for instance. Yet, while every American varies in their claims to majorities and minorities, there’s one protection, or privilege, afforded to every one of them. That’s the privilege of empire.
All of us Americans live in the world’s current empire, and that simple fact brings a host of benefits, no matter who you are. It provides potential access to a per capita share of the world’s energy and resources far and above any other country. The United States uses about a quarter of the world’s energy and a third of the world’s resources, with only a twentieth of the world’s population. But in addition to that access to energy and resources—which is variable across the population as a whole—our status as the world’s empire provides every American a sense of security that we take advantage of daily. As the currently undisputed leader of the world, we have a certain faith that no other nation would dare try to invade us, that no nation would conduct a bombing campaign against us if we behaved in some manner they didn’t appreciate, that we mostly control the process at NATO and the UN, that organizations such as the WTO, World Bank, and IMF will safeguard our economic and political interests, and that we may act militarily with impunity throughout the world without threat of dire consequences. Granted, there are moments when these assumptions are tested—every empire has it’s moments of weakness, after all—but they by and large are truths that we take for granted.
We don’t live in fear of an imminent land invasion of our country. We don’t worry that if we upset another country with our economic actions, they’ll drum up some reason to invade, bomb, or sanction us. We aren’t forced to hand over our country’s energy and resources on another country’s terms. We aren’t under constant threat of regime change or coups funded and driven by another country’s actions. We’re not, ultimately, at the whim of a world power, with a sense that the wrong move could have drastic and destructive consequences. That is an immense privilege, and it’s something that all Americans are blessed with.
I’m 32 years old. I didn’t live through the Cold War or the Cuban Missile Crisis. I realize there have been times when some of these assumptions weren’t so assumed in this country—when we really did live in fear of another world power. But currently, and for the last few decades, this has been a country that has seemed safe from the rest of the world. We haven’t seemed immune, granted, from the occasional dastardly deed, but no one’s been cowering in a corner over an imminent invasion. Even those who might have been drastically worried about terrorist attacks would be more concerned about isolated incidents, not the total invasion and overthrow of our country. We have had the privilege of feeling safer in our land than perhaps any other country on this planet, and that sense of safety is a direct byproduct of the American empire.
I honestly don’t remember the first time I seriously imagined the idea of the United States being militarily invaded and the government overthrown by another country. I suspect I first considered it in my teens. I do have this sense of having been shocked by the idea, though. It was a moment of allowing myself the full impact of a taboo, of an impossibility. And the shock came not from any surprise that I could imagine such a scenario, but from the idea that it could happen to us. That it could happen to me. That my protective bubble could be burst. That I might be subject to the whims of another nation, to the whims of the rest of the world, rather than controlling my own destiny.
Throughout my remembered life, the dominance of America on the world stage has been a given. I’ve taken it for granted that we are safe from military invasion, from bombings, from the vagaries of other world leaders. I’ve taken it for granted that we are the ones in a position of power, and often times I never even thought about that position. It was just the natural state of being and not even something to be considered beyond that.
I imagine many Americans feel the same way, or have during long stretches of their lives. In fact, I think our national response to the 9/11 attacks confirms that. Eleven years on, I’ve lost most of the sense of raw emotion and near-disbelief that the immediate aftermath of that attack engendered in me, but I remember how stunned I was, how stunned we all were. Someone had attacked us. On our soil. Someone had dared to punch back, to bloody our mouth. No, it wasn’t a full-scale invasion, it wasn’t the overthrow of our government, it wasn’t the downfall of the American empire, though perhaps we’ll eventually look back on it as one of the important steps down that path. But it was an affront to our sense of national security, to our sense of invulnerability. We freaked the fuck out as a country. I remember talking to people who demanded we bomb Afghanistan into nothing. I remember the solemn assertions from a variety of national figures—political and otherwise—that we would hunt down and kill the people who had done this. I remember yet more dramatic and crazed claims. I remember the glazed looks of disbelief. I worked at Fred Meyer at the time, in the electronics department, and I was closing the night of September 11th. All the TVs were on and, of course, they all sported coverage of the attack and its aftermath. Throughout the night, there would at any one time be at least a few shoppers standing in front of the TVs, their eyes a bit glazed, just taking in what had occurred. We talked about it a bit. All of it seemed to come down to this sense of disbelief and, underneath that, a profound anger.
I bet a number of people saw Jon Stewart’s monologue on The Daily Show shortly after the 9/11 attacks. I recommend watching it above, even if you’ve already seen it. I still find it a remarkable speech; it overwhelmed me when it first aired. It’s powerful, raw, restrained and hopeful. There’s an anger in it, yes, but it’s quiet—far more quiet than most people’s anger during that time. It’s hard to watch, too, as Stewart is consistently overcome by emotion. It’s eloquent and heartening. But more than all that, it over and over again is an incantation. Stewart assures us during his speech that the American empire still stands, that we’re still the world’s good. “That’s really what this whole situation is about. It’s the difference between closed and open. It’s the difference between free and . . . burdened,” he says, invoking the freedoms of speech we live with here in America and contrasting it with the attackers and their assumed beliefs. Toward the end of the speech, he assures us, “We’ve already won. They can’t–it’s, it’s light. It’s democracy. We’ve already won. They can’t shut that down.” And he closes on an incantation of imagery, noting that the view from his apartment, once the World Trade Towers, is now the Statue of Liberty. It’s intensely poetic—and it’s a final assurance, as well. America stands. Our safety stands. This too shall pass.
We all needed that at the time, and I think it’s why his speech is so enduring and was so celebrated when it first aired. Plenty of people assured us, but a number of them did it less eloquently, in far more crass terms. Many appealed to claims of power, of the certainty that we would destroy our opponents. But Stewart instead evoked our national myths with an eloquence and certainty. He justified our lost sense of security and promised its return. And at the time, reeling from a sudden sense of vulnerability and the emotional sting of having been proclaimed wrong and evil—even if we denied it vehemently—we needed nothing more than the return of our sense of security and the assurance that we deserved that security.
One of the most rejected ideas in our society is the idea that we’re vulnerable. We reject it as an empire would, certain in our power over the rest of the world. We reject it in the way we live, insisting that we can carry on forever as we do today, that the American way of life is non-negotiable. We reject the idea that we’re vulnerable to the natural systems that sustain us or that we have any need or responsibility to limit the way we impact them. We reject that there are any limits whatsoever for us that can’t be overcome with technology and ingenuity, which is ultimately a rejection of any sense of vulnerability. I can’t help but think that this refusal to accept limitation and vulnerability is rooted in good part in our empire and the sense of security and invulnerability it so often affords us. It’s an unthinking rejection, borne not of coherent thought and consideration but in the inability and unwillingness to imagine a world that we can’t conform to our desires.
And yet, we are vulnerable. We are beholden to limits. We can’t always make the world conform to our desires, despite illusions to the contrary. I believe the American empire is on its way out. I won’t venture to put an exact time line on its final gasps, but I wouldn’t be surprised to see it sometime in the next forty years, which will hopefully be within my lifetime. I wonder, though, how we’ll react as a people when it does happen. September 11th provided us with a multitude of inspiring, human moments, but it also provided us with a certain sort of national insanity that continues to echo today. That wasn’t the collapse of the American empire; it was just a flesh wound, a surprisingly bloody lip. What happens when a new nation rises to be the world super power? What happens when our sense of security is gone forever, when the perks of empire dry up and are diverted to the new emperor, when we have to come to terms with a dramatically different and much more impoverished way of living?
I’m not a fan of the American empire, but I can’t deny that I’m a fan of its benefits. I appreciate the access to energy and resources, the sense of security it affords, all the ways it makes my life easier and more comfortable. I would like to think I would give it up tomorrow if offered the opportunity, but I don’t know for sure if that’s true. I do believe, though, that we’ve reached the point at which it makes more sense for us to walk away from our empire rather than try to maintain it. The returns are diminishing and the collapse of our empire is likely to drag us down into a worse future than we might have if we were to turn away from it now and start building a society that can run on more realistic energy and resource flows, at a level of complexity we could better maintain.
But would I give it up? I’m attempting to live a life of voluntary poverty, to reduce my dependence on a system that I believe is destructive and destined to fall apart. I’m attempting to better make my own living, to better engage in my local community, to increase my resiliency by decreasing my needs. But if our empire were to go away tomorrow, it would be a major loss. I’m still not prepared, and I likely won’t ever be. I want to say that I would give it up, that I would turn my back and walk away from a system beneficial to me personally but destructive to so many others, but I don’t know if that’s true or not. The reduction in standard of living worries me, yes, but it might be the loss of security that frightens me the most. John Michael Greer wrote a five-part narrative about one way the American empire might end. It involved military defeat, the United States walking right up to the brink of nuclear annihilation, and the ultimate break up of the Union. It disturbed me, I have to admit, to imagine in such stark terms a complete and utter loss of our security, of our seeming invulnerability on the world stage. What would it be to live in one of the countries at the mercy of our empire? What would it be to have your future so dependent on the whims of an empire and its people?
I can’t imagine.
And that’s the point. That’s the privilege of empire, and it’s a privilege all of us Americans would do well to start reconsidering and deconstructing.
This morning, I read a diary about guns at Daily Kos. For those who are unaware, Daily Kos is a liberal political blog focused on electing Democrats, and while there’s a range of thought on a variety of issues there—as well as some very smart people in the community—you primarily find orthodox liberal and Democratic views. As will likely surprise no one, gun control is very much supported at the site, though there also is a significant and vocal contingency of gun rights advocates there. The arguments over the issue are heated, even there on a site where most all the participants find themselves in much closer political agreement than within the country as a whole. Indeed, for many people there, the issue seems one of life and death—and no doubt it literally is considered that for a number of the participants.
Of course, you can see similar extremes of argument over a number of issues at the site, as you can at most any political blog of any stripe. Political discussion in this country is at a fever pitch of emotion and rhetoric and distinctly lacking, more often than not, in substance and rationality. The particular issue of gun control here isn’t so much important to what I want to say in this post, though, as is the form of political argument that makes these issues into life or death—into extremely charged outbursts of emotion. As I’ve recently written, there was a time when I engaged in similar outbursts and found myself absolutely vexed by the politics of this nation. I read and posted at Daily Kos and a number of other liberal blogs. I closely followed political news and happenings. I champed at the bit for a better world with more progressive policies in place in this nation and a contingent of Democrats holding the Presidency and majorities in Congress. To a large degree, I lived and died based on the whims of the political narratives, on my hopes and fears over various policy decisions and, even more so, on electoral outcomes.
I look back on those times with a certain bemusement. I don’t necessarily regret them—I had to go through all that to get to where I am today—but I don’t look at them fondly, either. I’m happy to be past that point in my life, because my extreme investment in this nation’s politics was rooted in deeper issues and thought patterns that I’ve had to abandon in more recent times to begin to live a life that actually makes me happy, and which I believe to actually be productive and beneficial to the community, as well. I’m thinking in particular of two myths that I believed in wholeheartedly and one resultant thought habit that I engaged in continually within the context of politics (and still engage in too often today.)
The myths are those of progress and apocalypse, and they’ve been written about extensively by John Michael Greer at The Archdruid Report. In the aforelinked post, Greer summarizes these two myths well, stating that “[b]elievers in progress argue that industrial civilization is better than any other in history, and its present difficulties will be solved if we just put enough money into scientific research, or get government out of the way of industry, or whatever else their single story presents as the solution to all problems. Believers in apocalypse argue that industrial civilization is worse than any other in history, and its present difficulties will end in a sudden catastrophe that will destroy it and usher in whatever better world their single story promises them — a better world in which they will inevitably have the privileged place denied them in this one.” Greer goes on to note that both of these myths are ultimately myths of Utopia. With the myth of progress, Utopia is brought about by the continuing progress of humanity while in the myth of apocalypse, Utopia is the ultimate result of the destruction of the currently wicked world, which conveniently kills off all the people the believer in apocalypse dislikes and leaves behind only like minded people who band together to create a utopian society out of the old world’s ashes.
My time within the world of politics was a result of my belief in both these myths. Initially, it was my belief in progress that largely drove my involvement. I saw the world as a beautiful place and our society as potentially a great one. But I also saw trouble: environmental devastation, discrimination and bigotry, a rigged economy and corrupt political system. I believed these problems could be solved via the election of the correct politicians and the application of proper legislative policy, but I believed they could also become worse with the wrong policies and politicians. In that sense, the myth of apocalypse played it’s role, as well. Initially during my time in politics, I had great faith in the future and believed it would be a better time, but I still saw the possibility for a much worse outcome with the wrong people in power. Thus, I agonized over our political scene and became emotionally entangled in the political process.
Over time, I began to transition from a favoring of the myth of progress to the myth of apocalypse. As I read about peak oil, climate change and ecosystem destruction, I saw a dark future ahead if we did not make dramatic changes in the way we lived. I wanted a ful fledged response to these crises, complete with a Manhattan Project-type response rooted in a full transition to renewable energies and a complete move away from fossil fuels. I saw this as imperative and, thus, I agonized over our political scene and became emotionally entangled in the political process.
Due to my belief in these two myths, I fell into a habit of thought that is common in our society: that of binary thinking. In the aforelinked post—again written by John Michael Greer, within a series of posts that eventually turned into his brilliant book on magic and peak oil, The Blood of the Earth—Greer notes that humans “normally think in binaries—that is, polarized relationships between one thing and another, in which the two things are seen as total opposites. That habit is universal and automatic enough that it’s most likely hardwired into our brains, and there’s good reason why it should be. Most of the snap decisions our primate ancestors had to make on the African savannah are most efficiently sorted out into binary pairs: food/nonfood, predator/nonpredator, and so on.” Continuing on, he raises one of the main problems with binary thinking, which is that it leaves no room for middle ground. Within the context of determining if something is food, that’s not a problem. But it’s very problematic when we’re trying to deal with complex issues or attempting to tease out a variety of possible responses to a problem, all of which may have their own levels of efficacy. We have to break out of our binary thought patterns if we’re to approach these problems well.
However, during my times of obsession with politics, it was these exact binary thought patterns coupled with my belief in the myths of both progress and apocalypse that caused me so much trouble. I believed in liberal and progressive ideals, so I saw Democratic politicians that expressed a belief in the same ideals as good and Republican politicians that disagreed with many of these ideals—or interpreted them differently—as bad. I didn’t make honest assessments of any of these politicians, for the most part, but instead fell into binary thinking patterns that layered emotional charges over those little “- D”s and “- R”s. What were those emotional charges? Well, they were progress and apocalypse. I saw the Democrats as leading toward progress and Utopia and the Republicans as leading toward the apocalypse.
Let’s go back to the gun control issue. In 2010, there were 30,470 firearm-related deaths. A bit under two thirds of those were suicides and the rest homicides. Now imagine that you support new gun control laws. If you fall into binary thinking, you’re going to see new gun control laws as being capable of saving the lives of thousands of people and preventing horrific tragedies like the Newtown shooting. A lack of new gun control laws means another 11,000 or so gun murders this year and perhaps another Newtown-like tragedy. This is literally a life and death issue. Gun control laws equal 11,000 people alive while no gun control laws equal 11,000 people dead.
Now spread this form of thinking across all political issues and suddenly you have the difference between progress and apocalypse. The complexity of these issues gets lost and the reality of the world does, as well. It becomes a battle between two myths, expressed in binary thinking that manifests itself in the taking of political sides. This is why I lived and died on these issues for a number of years during my time with politics. In my mind, this was an epic struggle for a bright future of progress and joy versus a dark and dystopic future of destruction and pain, of human misery. No, I didn’t always imagine it in such stark terms, but every policy decision was a step down one road or another and so they all felt so very monumental.
You can see this in the gun control debate. You have a number of people wanting more laws with the belief that it will greatly reduce gun deaths. But it’s not just about reducing gun deaths—it’s about the continued human progress that so many have come to accept as natural and inevitable. That’s what many people advocating for new gun control laws really are looking for. Then you have those on the other side that believe that new gun control laws will result in the confiscation of all weapons and the rule of a tyrannical government—in some major steps toward apocalypse, in other words. But neither outcome is likely. Progress is not inevitable and our immediate future suggests a distinct lack of it in many areas (though at least the possibility of progress in other areas, such as in deriving real meaning in our lives from human-scale living.) And a few new gun control laws are not a path to a tyrannical dictatorship. No one is proposing confiscating already-existing guns.
But it’s not about the actual outcomes of these policy decisions. It’s about the myths. It’s about Progress and Apocalypse. It’s about Utopia, and how we get there (because of course we’re going to get there, some way or another, right?) That’s what it was about for me when I was down in the muck of the political world and I can’t help but suspect that’s how it is for a number (though not all) of people who visit political blogs of all stripes. The emotionally-charged reactions and arguments that seem to suggest that every policy decision is a struggle to the death confirms as much. After all, at the end of the day, a few new mild gun control laws aren’t going to change the fact that we have a massive number of guns in this country already. It’s not going to change the underlying societal and cultural dynamics that produce our culture’s significant levels of violence. It’s not going to outlaw and confiscate all guns or mark the rise of a new American dictatorship. It’s not going to eliminate gun deaths.
No, any new gun control laws will do what most all of our policies do these days: futz around the edges, with predictably mild results. All of the few policy decisions you’ll see currently coming out of the American political system are completely unwilling to deal with the multitude of very real and big problems we face today. They won’t deal with our economic system’s dependence on the decayed undergirdings of cheap energy and perpetual growth, and the system’s resultant disintegration. They won’t deal with our atrophying culture and collective loss of faith in societal institutions. They won’t deal with the inability of our economic system to provide its citizens with honest work rooted in the necessities of life. They won’t deal with the collapse of the American empire and all the chaos and disruption that will create as we all find ourselves dealing with the resultant, significant decrease in wealth and security. They won’t deal with anything but appearances, with the hope that insubstantial tweaks to the same old system will pacify the public until the next election ramps up—which should be just around the corner.
In other words, the American political system of today is about running in place—and tearing your hair out while doing it. It’s a special kind of torture to place your most compelling hopes and fears upon the vagaries of our President and Congress. I say that from too much personal experience. This is not a system that has any interest in tackling our problems or in being honest with its electorate. It’s a system interested in perpetuating itself, first and foremost, and then putting on a particular sort of theatre for the common folk in the hopes that they won’t get too restless—or that their restlessness will be conveniently channeled into roughly equal, competing narratives that take the entirety of Congress itself out of the cross hairs.
And this is where the power of letting go comes in. Yes, it’s true that I still sometimes get caught up in the theatre. For the most part, though, I’ve tuned out the nonsense coming out of Washington D.C. and have instead focused on something that I can control and through which I can make some meaningful, if small, change: my own life. In letting go of politics and all the binary thinking it helps produce, I’ve allowed myself to get off the treadmill of disempowerment that is our political system and instead focused in on making changes within my own life, of doing honest work, and attempting to craft something of my own future. And I’ve never been happier. It’s challenging at times, of course, and moments of frustration and alienation are common, but I have a significant amount more of honest living in my day to day life than I did in the past.
Since I started farming in 2009, I’ve paid less and less attention to politics, and it’s been incredibly liberating. As I’ve introduce good work into my life, I’ve felt less need to outsource my future to others—politicians, primarily—and to live and die by their corrupt whims. In the last few years, I’ve mostly divested myself of the myths of progress and apocalypse, though they still make their appearances now and again. That, too, has been vastly liberating. I’ve come to better see the course of humanity’s history not as any sort of linear procession but as more cyclical, and even beyond that as more tumultuous. The passing of time is not a great narrative leading to a final ending but instead just a continual unfolding of the messiness and beauty and heartbreaking intensity of life. We are today at a time, with all its particularities, and tomorrow we’ll be at a different time, and further on at yet a different time. It’s not about a destination, it’s just this continual unfolding. And that’s good, because it’s thrilling and heartening and horrific, this life. It’s enchanting and astounding, overwhelming in all the best and worst ways. It’s a ridiculous blessing, being able to be here. And it’s a calling, too, to do good and honest work, to make our lives into something meaningful and lifting, to be human and embrace the insanity of it and to not let ourselves be guided by others or to be led sleepwalking through our existence, always waiting for someone else to make our lives into what we hope or fear they might be. That’s a slavery, a condemnation, and to instead take on our own lives and turn them toward the future we hope for—and to then continually deal with the future we actually get—is a liberation. It’s an empowerment, an honest freedom, and I can’t recommend it highly enough.
Here in America, we had an election on Tuesday. Some of you may have noticed.
I have to admit, I still love Election Day. No doubt, that enjoyment is derived at least somewhat from the brief stretch of my life when I became veritably obsessed with politics. Bush the Second drove me crazy during his presidency, his policies diametrically opposed to many of my own beliefs and desires. During that time, my already established liberal and Democratic lean became more pronounced and partisan. I worked to elect Democrats, obsessed over political news, threw myself headlong into political blogs, did some political blogging of my own, and lived and died by election results.
It didn’t last that long. I shuddered at the 2002 mid-term results, backed Howard Dean with a vengeance in 2003, watched as he went down in flames in early 2004, got behind Kerry, wished fervently for him to defeat Bush, was crestfallen when he didn’t, rejoiced in the 2006 mid-terms, bounced around a bit in the 2008 Democratic primary, ultimately became sucked in by Obama’s candidacy, rejoiced when he was elected, and then quickly soured on the entire process as he pissed away the enthusiasm and support upon which he was swept into office and instead gave us little more than the third term of George W. Bush.
That’s the very brief and incomplete summary, and it’s one that I believe tracks with a number of people in this country. My relationship with politics is, of course, much more complex than that. I believe in the importance of local elections, I still find great value in the process of voting—as a ritual act if nothing else, as has been talked about in the comments of the most recent post at The Archdruid Report—and I still believe that representative democracy can be a good system of governance, though surely not the handed-down-from-God perfection that America’s leaders often like to cynically portray it as. Yet, I believe that our system—on the federal level, at least—has become hopelessly corrupted, utterly ineffective, and largely a sham in these dying days of the American empire.
Despite all those beliefs, I voted a second time for Barack Obama. Consequently, I enjoyed the hell out of Election Day.
And I can’t help but wonder: Why??
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Well, there are good reasons and petty reasons. In terms of the good reasons, I quite enjoyed watching gay marriage pass in Washington, Maine and Maryland and an anti-equality measure fail in Minnesota. I enjoyed seeing Washington and Colorado legalize marijuana. Here in Oregon, the marijuana legalization measure failed, sadly, though I suspect legalization will pass here in the near future, either by the state legislation or a future measure. There were other state measures that have immediate effects on myself and my state—private casinos, the legality of gillnet fishing, and the estate tax were a few—that all went my way. Local elections, of course, have a significant impact on me in a much more visible way than federal elections often do, and so I followed those with interest. They didn’t all fall as I voted, but none of the results seemed a disaster, either.
In terms of the petty reasons—though there is good in these, too, I think—I loved seeing the defeat of certain odious personalities, like Todd Akin and Richard Mourdock, Paul Ryan and Allen West. Hell, you can add Mitt Romney to that list; he seemed like a dick to me, to be honest. I enjoyed the election of Elizabeth Warren, who seems smart and empathetic, even if she also is as blinded by the madness of perpetual economic growth as every other federal politician. I found it fascinating to see the further rise of the electoral power of women and minority groups, as has been talked about endlessly by talking heads since the election, and took a petty satisfaction in the slightest of marginalization of white men—a hilarious apocalypse to certain commentators. However, I see a certain pettiness in that fascination because it doesn’t, in my mind, change the overall tragic trajectory of our nation and the industrialized world at large.
The pettiest reason of all for my joy on election night, however, was the way in which it served as base entertainment—as the same sort of competition spectacle as sports. Most of my love of Tuesday came from the simple joy of my team winning. It’s a sad statement, especially considering the fact that I find myself bitterly disappointed in and skeptical of my team. The Democrats are almost as clueless as the Republicans, wedded to the same horrific and destructive ideals of unending economic growth, environmental destruction, and cultural genocide. They worship at the same alter of industrialization, specialization, growth and all its attendant destruction. But they do it with a bit more of a smile on their face and a few throw away platitudes about how we don’t have to have all the attendant destruction, if only we elect Democrats. It’s horrifically cynical, complete bullshit, and arguably a more immoral argument than the Republicans’ argument that the destruction doesn’t actually exist.
And yet, I voted for it on Tuesday. And cheered when that argument won.
Why? Because that argument was my team, and on that bloodthirsty night, I wanted to see my team win.
— ∞ —
I could claim that this was about social progress, the rights of minorities, and the belief that people shouldn’t be discriminated against because of whom they love or what genitalia they were born with, the color of their skin or their religious beliefs (or lack thereof.) That is a seriously motivating factor. I don’t like the way so many GOP politicians seem to hate brown people, the way they demonize gays and lesbians, their too-often dismissive and clueless attitudes toward women, and their apparent hatred of reproductive rights. But to embrace the Democratic party in turn seems to me little more than a betrayal of that agitation against discrimination. The Democrats, after all, are also excellent at creating divisions for political gain (though perhaps not typically as effective as Republicans.) There’s no shortage of apocalyptic rhetoric on the Democratic side, casting Republicans as religious fanatics and demagogues who are opposed to the basic nature of progress. Rural and religious people are too often looked down upon. Cultural knowledge and tradition is dismissed at the behest of scientific specialization. College education is a sign of knowledge; lack of the same is a sign of ignorance. Abstract knowledge is valued over practical knowledge. And how about the incredible discrimination based on place of residence found in the drone murders of countless overseas individuals by the Obama administration?
Granted, these are broad assertions about the general fault lines. You can find Democratic and Republican politicians that buck these tendencies and ideologies. Much more importantly, you can find significantly more self-identified Democrats and Republicans amongst the general populace that don’t fall into these neat categories. In fact, in interacting honestly and openly with people on both political sides—and the many who refuse to affiliate themselves with either side—what you most often find is a population of people who don’t fit these neat categories at all, or whom have complex reasons behind their backing of these categories. You find individuals, informed by their own experiences and influences, rather than the cartoons that these people are cast as by politicians of both stripes.
And that, as much as anything, reveals the key to these divisions: each side’s greatest divisional tactics are in their castings of their political opponents, and their opponents’ voting base, as caricatures. Republicans—not just the politicians, but Republican voters—are ignorant and backward reactionaries, stuck in their outdated religious and cultural worldviews, completely devoid of empathy, violently against any social safety net and eager for those less worthy of them to die. They’re rural rubes and suburban hate-mongers who fetishistically cling to their guns, their religion, their hatreds and their fear and stand in the way of the glorious social and economic progress promised by Democrats. Democrats—not just the politicians, but Democratic voters—are elitist, urban intellectuals who hate religion and any sense of tradition. They despise American values, capitalism, democracy, rural folk, religious folk and entrepreneurs. They want to destroy rural communities and economies. They want to eliminate guns and the cultural traditions that come with them, destroy independence, enlarge government to the point that the entire country is completely dependent upon it, redistribute wealth and ensure that no one may rise or fall via their own hard work or lack thereof. They want a completely homogenized culture, where everyone thinks and acts the same and the government dictates all standards of decency.
Those are your caricatures. And guess what? When your opponents are this evil and outrageous, then politics can only be a war. It’s about stopping the other side, no matter what. It’s not about working toward solutions, it’s about eliminating a threat. And so it goes. So goes the theater, so goes the sport in which all that matters is the final score, in which all that matters is whether or not you vanquished your enemy.
— ∞ —
But in the midst of all this sport and theater is the crumbling of the American empire and the collapse of the industrial paradigm. We are running out of our fuels, tearing apart our ecosystem, straining under insane financial and economic policies, and clawing at each others’ throat with the crazed idea that if we can just kill the other side, we could fix all this.
Eliminating each other isn’t going to solve our problems, though. The only way to do that is to change the way we live. The only way to do it is to thoroughly and honestly evaluate the way we live and choose different, less destructive ways to live. The only way we can even begin to solve our problems—even to just stop making them worse—is to be honest with ourselves about our privilege, about the outsized ways we live, about our hyper-abundance and all the ways it destroys the ecosystems we live within and are dependent upon, as well as our own cultures, societies and sanity.
In The Unsettling of America, Wendell Berry writes about the need for “kindly use.” In talking of conservation, he notes that we can only preserve a portion of the land in wildness, and that, otherwise, “Most of it we will have to use” (p. 30, from the Third Edition published in 1996.) He notes that only a considered, kindly use of the land “can dissolve the boundaries that divide people from the land and its care, which together are the source of human life.” He speaks of this kindly use largely in the context of agriculture, but also makes it clear that this is a broader concept applicable to the entirety of our culture—and that kindly use of the land and the world is integral to a coherent and healthy culture.
This is a massive question. It is, essentially, the question for our culture. Indeed, it is a variant of the question for every culture: how to live well in the world. Without constantly engaging this question—and finding some successes in that engagement—any culture will ultimately perish. Despite our fervent proclamations to the contrary (perhaps most fervent amongst politicians) we are simply another species living upon this planet and within this ecosystem, and we are beholden to the same limitations and restrictions and necessities of good work and living that any other species is. If we don’t accept those limitations and restrictions and learn how to live and work well within them, we will die out as a culture. It’s as simple as that.
Numerous past cultures have actively engaged this question and thrived as a result of that engagement. They have suffered the consequences and made corrections when their use turned from kindly to destructive. They have made mistakes and had successes, but their continued survival was always dependent on the engagement of that question and the corrections necessary to fall more on the side of kindly than destructive. When they failed to make those adjustments and corrections, they collapsed.
As a culture, we do not engage this question nearly enough in our personal lives and we engage it almost not at all at a national level. Neither of the major parties is asking how we can engage in kindly use. It is not a question they have asked themselves and so it is not a question they will attempt to answer. I could create my distinctions between the two major candidates for President on various social issues and by allowing myself to buy into the caricatured divisions that both candidates so skillfully evoked amongst the population, but the reality is that both of them articulated and fought over an identical vision of America: one of extractive, destructive empire devoted solely to the comfort of its population at the expense of all other creatures—human, animal, and plant—on Earth. Neither of them even began to honestly engage the question of kindly use, and so both of them represent a continuance down the path of destruction. As important as I think many of the social issues that these two candidates use to divide this country are, they are completely and utterly subordinate to the ultimate question of kindly use. They, too, will become irrelevant if our culture collapses under our own destructive tendencies.
— ∞ —
On Tuesday, I voted. I allowed myself to fall into the spectacle and entertainment, the blood sport of national politics in the final days of the crumbling American empire. And, more often than not, my team won.
But when it comes to the trajectory of this country and the industrialized world at large, we all still lost. Because we chose between two people who have not even attempted to engage the question of kindly use, of how to live and work well in this world.
We are now suffering the consequences of our destructive use. We have been for many years. Tuesday was just one more data point amongst many that, despite suffering the consequences, we continue not to make the necessary and painful corrections, not to move away from our destructive use and toward a kindly use. Until we do, our culture will continue to crumble and collapse and our ritual blood sports will leave us nothing but further bloodied, further injured, and closer to death, no matter which side wins.