A chink in the armor may have been found

The recent Occupy movement has meant more to me than just financial reform. It has exposed to the public the incredible greed of corporations and wealthy individuals, and an inhumane lack of compassion on part of the government and private sector for those that are most vulnerable, those that are caught in the circles and tentacles of poverty and injustice and degraded environments. I hope you see the threads and connections, too. It is hard to deny the omnipresence of corporatism in our lives. Our conversations are mediated through their gizmos, our politicians are influenced by their monies, our food is "produced" in their labs, our life savings are eaten up in instants.

In class one day, Professor Parson, the most brilliant person I have met, was talking about an experience that he has had several times over. He has the in in policy circles; he has the in on meetings in which the head honchos of major corporations, these powerful, rich people, get together and discuss policy issues regarding the environment. After days of discussion, many of them end up hanging their heads in defeat, saying, "We just need to educate the next generation to make better choices."

I am a student (and employee?) at the University of Michigan. Each year, a couple of large student groups and the Career Center in the College of Engineering hold Career Fair--a two-day long event that brings recruiters to campus. You see tons of engineering students, dressed up in business-casual attire, lined up waiting to be told impersonally to apply for any positions "on the company website." You can assume who is doing the recruiting...all the big guns--defense contractors, oil exploration corporations, mining companies.

And so it is particularly defeatist, ironic, and hypocritical of these very rich men and corporations, who (corporations are people, too, right?) have their sway in policy circles, to say that we should leave it to the next generation to solve the myriad of issues that face us. But, it is true that the lifeblood of these large corporations is the young; corporations prey on the young to continue their legacies, to continue to buy their products. The young can be lured by six-figure salaries and quick repayment of their debts. Having been through an undergraduate engineering degree at the University of Michigan, I know that engineers are not made to think about the consequences of engineering. And so, many undergraduates may have never heard about Engineers Without Borders, or the phrase "appropriate technology." Indeed, the government-industry-military-university complex does not train these engineers to be activists. Rather, they train them to be passively engaged in violent and Earth-raping activities.

Furthermore, the way large bureaucracies are set up, there is very little individual blame or responsibility put on engineers. Write Martin and Schinzinger in their book Ethics in Engineering,

Large-scale engineering projects involve fragmentation of work. Each person makes only a small contribution to something much larger. Moreover, the final product is often physically removed from one's immediate workplace, creating the kind of "distancing" that [Stanley] Milgram [who conducted the famous experiments in which he concluded that people are willing to abandon personal accountability when placed under authority] identified as encouraging a lessened sense of personal accountability. (pg. 94)

Such lack of accountability allows young people to easily convince themselves that what they are doing is benign, and allows their moral compasses to be swayed by hierarchy. While talking about corporatism and having dinner with Rebecca the other night, we talked about the chink in the (corporate) armor that Professor Larimore had brought up in August. She said, "Corporations feed on young people. They are always looking for new, young recruits." There are many reasons why, it seems.

It is ultimately clear to me that these corporations must be brought down, or at least their structure--where they are no longer allowed and privileged and encouraged to endure forever--must be restored to "the original definition...as an association granted temporary privileges for the purpose of carrying out some socially useful task, with charters that must be reviewed and renewed periodically by state legislatures," as Scott Russell Sanders writes in his essay, Breaking the Spell of Money, in Orion.

But I really do think Rebecca has found one of the weaker spots of corporatism--the need for new blood.

Understanding privilege

In several posts from the recent and not-so-recent past, I have been writing about inequality as a driver not only of sad human conditions, but also as a driver of ecological degradation, which comes full circle to negatively affect the human condition. (Please do not take me as an anthropocentrist.) Where there is inequality, there is privilege, and recently, I have been thinking about where I stand, where I come from, where my thoughts stem from...and that is a position of privilege.

I live in the uber-rich city of Ann Arbor, with access to information, data, nature, people, and thoughts found in only a handful of places in the world. I am "educated," come from a rich family, and am Indian. (As you probably know, as an ethnic group, Indians in the US are some of the most privileged people in the country.) My education, and the privilege it bestows on me, are things that cannot be glossed over. I wonder how my privilege affects how the unprivileged view me. This is complicated further by what I am thinking of doing after I am done with graduate school--do I do a post-doctoral fellowship at another elite institution? Or do I go into the streets? I have tried so far to balance my privilege with grassroots activism and writing, but I feel I must constantly think about the tensions between the two in order to be more effective in helping create lasting change.

Institutions of higher education--for all of the tremendous work being done by academics there about social injustice, inequality, and ecological degradation--can cut us off from the actuality of the world in two ways. First, many of them, like the University of Michigan, are located in economically rich parts of the country. Poverty and inequality are far away. Second, for all of the knowledge that academics have about science, society, and culture, I find that I see very few of them interacting in activist circles. Many are of the mindset of, "We'll do the academic stuff, and let that speak for itself." This, as I have previously, this can be dangerous and counterproductive to movements of change.

And I think privilege also adds another layer of complexity. Many of us have become so used to privilege that we cannot see what it is like to be unprivileged. If money lends itself to privilege and human worth, we do all that we can to earn it, spend it, and show it off. And so, if there is to be any significant progress towards dealing with ecological crises, we must recognise that the privileged must be ready to recognise their privilege, give it up, open themselves up to criticism, become the vulnerable. As Jean Vanier, the founder of the l'Arche movement has suggested in his conversation with Krista Tippett, we must form our society by taking into consideration the needs of those most vulnerable among us to be paramount. It is these people that need protection, not the powerful, who will spend millions of dollars just so that they can continue to earn billions of dollars, wasting our Earth, poisoning it with their toxins, and walking away from the scenes of crime as if they were entitled to our Earth's bounty, and no one or nothing else.

I believe that the first thing that we, the privileged, must do is to try to stop doing things just because we can. Therein lies a deep challenge. Just because I can buy a new iPhone every time a new one comes out doesn't mean that I do buy a new iPhone. Just because I have the luxury to travel far distances wherever and whenever I want to doesn't mean that I do take advantage of that luxury. Recognising the privilege in our lives, and understanding that this privilege is what contributes to the destruction of the Earth's capacities, this is what is important; this is what is necessary.

Further thoughts on choice

I have written about the issue of choice in a couple of contexts, including "political consumption" (here, here, inspired by Ethan), doing things just because we can, Pareto optimality, and just the choices available to us in an ecologically sustainable world. I would like to expand a little bit more on these choices that may (should) or may not (should not) be available to us in an ecologically sustainable world.

As with everything, I want to bring this down from a macro-scale issue to a micro-scale issue. At yesterday's Student Sustainability Initiative Roundtable, the last one of the year, Ryan talked about the successes in reducing waste and trash from athletic events on campus. There is hope then that these successes will be built on, and maybe a day will come in which people may be able to bring their own water bottles to Michigan American football games, because plastic bottles of water will just not be allowed to be sold there. In response, someone said that she would rather allow people the option of bringing in their own bottles, rather than banning outright plastic bottles. She felt that limiting choice is not the right approach; rather, we should add choices.

I can see what she is trying to say, but I would have to totally disagree with her. Some things just don't exist in an ecologically sustainable University of Michigan campus. Plastic bottled water is one of those things. The only way to make that happen is through either phasing them out, or banning them. If we think about this issue a little more broadly, it isn't as if we have all of the choices available to us right now.

Much of the clutter of the world has come through a continual expansion of choice, as I've elaborated on previously; at the same time, many choices just are not available to us. Whether I like it or not, if I live in Michigan, when I charge my phone, electricity that has been generated by using coal is something I have to deal with and accept. If you don't live next to a Farmers' Market, and don't have a way of growing your own food and don't have a place where you can buy things with minimal packaging, highly packaged food or fast food may be your only options. This raises some complicated issues of how we've invested so much in making sure that we degrade our environment and health, but I don't want that thought to distract me here.

I believe that our current choices need to be replaced, and current choices just should not be available to us if we want to tread lightly on this planet. If you think in terms of "free-market capitalism," that would mean that the price of doing something ecologically degrading would just be so high that you wouldn't be compelled to do it. But say you did have enough money to do something bad to the environment. Well, we can make it a "criminal activity" of sorts to do something like that, i.e. the social norm encourages us to think otherwise. The choices for us to have Hummers, to degrade the health of individuals and water and air by citing an incinerator next to where they live, and to be able to freely trash the environment just don't exist in an ecologically sustainable world. No amount of "monetary compensation" can be used to justify those actions. Those choices must be taken away.

On paper and communication

One of the rules I set for myself at the beginning of this project is that any trash that is generated because of someone gifting something to me will not be considered my trash. When someone gives you something as special as a gift, it is hard to say no to accepting it. To me, a gift is given to convey thought, love, spirit and appreciation. Not accepting a gift, I imagine, can hurt someone's feelings, especially if they didn't know that I was trying to create as little trash as possible. It may be a different story if the person gifting knew what I was trying to do, but that is a different story. In the end, I have made a trade-off, a significant one; I have traded in trying to not create trash, whether it is mine or someone else's, for the appreciation and kindness someone is willing to show me. This is by no means an easy trade-off, and such situations always make me think and reconsider my stance. The point is that, as a conversation between Matthew and I alluded to, we make trade-offs every day, as resolute we may be in our stances on issues. Many times, especially when making choices related to the environment, it is difficult to know what may be the lesser of two evils. I would say, in general, that if you are in such a decision-making place, it is probably better to avoid anything in which you have to make such a decision. But here now arises a quite difficult question - how do I feel about paper vs. a computer?

As many of you may know, I am technologically challenged, but this is not a bad thing. I have definitely been able to get done what I have needed to get done, especially in the laboratory, with the little skill I may have. I much prefer paper and pencil over computer screen and keyboard when it comes to reading and writing. Much of what we read and learn nowadays is on a computer screen, and that includes personal messages from other people and pictures from the National Geographic. The University of Michigan has been on a quest to digitise its entire library, which consists of millions of books, and billions of pages. I envision a future in which people grow up readings solely on their Nook or Kindle, without ever touching a piece of paper. But there is something wonderful about receiving a letter in the mail, or opening up your favourite magazine, especially if the magazine is beautifully edited and laid out. When taking notes in class or during a discussion, there is a definitiveness and uniqueness in the act of putting pencil (or pen if you please) to paper - no one in the world has my handwriting (although my sister's is very similar), and no one will be able to replicate exactly what I have written down. (With computers, Times New Roman here is definitely Times New Roman there.) There is a bond with the paper, and although it is not scientifically measurable, I contend that emotions are more adequately conveyed by paper than by computer.

But what about the environmental impact of paper? Paper can be made from trees that haven't been grown ethically or sustainably, and bleaching paper produces dioxins. This is an extremely difficult consideration, made more difficult by the fact that by 2014, as David Owen wrote in The New Yorker about Jevon's Paradox, the amount of energy used by the US computer network each year alone will be equivalent to the amount of electrical energy consumption in the entire country of Australia each year. This is besides the continued environmental and social impacts of resource extraction. So there is clearly a significant decision to be made - paper or computer? I vote for paper.