Wednesday, February 24, 2021

Inverted Quarantine: A Treadmill of Destruction

 

        One of the most enlightening books on the environment I have read is Shopping Our Way to Safety, by Andrew Szasz.  It is about the ways in which people react to threats from the environment by stockpiling on products that supposedly combat them.  Often these threats are man-made, and many of the products advertised to protect people against them are not even necessary.  Szasz uses the term “inverted quarantine” to describe how, in modern times, our response to environmental harm is to protect ourselves instead of our environment.   Szasz shows how we are locked in a vicious cycle of production that shifts the focus away from environmental conservation and onto personal safety from the toxins it generates. 

        He does this in a variety of ways, using specific examples like drinking water.  It was not until the 1980s that a turning point happened, where bottled water was suddenly viewed as safer to drink than tap water.  This happened because consumers grew worried about all the reports of industrial chemicals infiltrating their water supply.  Instead of solving the problem with government regulation, the response from the public was to drink bottled water instead.  Yet despite popular belief, there is no evidence that drinking tap water is a danger to health.  Szasz (2007:174) states that “bottled water may taste better than tap water, but in terms of chemical or biological content it is not obviously superior to tap water, and sometimes it is demonstrably worse”.  Other examples he uses to illustrate the futility of inverted quarantine are water filters, air filters, and eating organic foods.  Instead of working to end the pollution that led to inverted quarantine, people are generally more content to buy these products because they believe they will be protected by them.  “Environmental inverted quarantine products are often ineffective, but because people believe – falsely – that they are protected, they are less likely to feel an urge to voice support for the kind of regulatory controls that would be needed to really address the hazard” (Szasz, 2007:226). 

        I think Szasz accomplishes the purpose of his research with demonstrations of inverted quarantine that never came to fruition, but were solved by the proactive intervention of world governments.  Two examples he uses are the possibility of nuclear war and the destruction of the ozone layer.  In the 1950s, many people stockpiled products in case of nuclear war, which had the effect of making it more of a reality; that by buying products to protect against fallout, people were unconsciously encouraging it.  Once the governments of the U.S. and the U.S.S.R. intervened and the movement stopped, the threat became less real.  Similarly, the Montreal Protocol was a global agreement that put a stop to chlorofluorocarbons destroying the ozone layer.  Since then, there has been growing evidence that the ozone layer is returning to normal, especially after this book’s publication in 2007. 

        Of all the concepts in Twenty Lessons in Environmental Sociology, risk society is the one this book emphasizes the most.  In 1995, Ulrich Beck created this concept to describe the changing U.S. social dynamic that took place after the 1950s.  This is when there was a shift away from industrial society’s focus on the distribution of wealth to risk society’s focus on the protection of personal health.  In industrial society, class inequality was the pivotal motivator for social activism, which had collectivist results; in risk society, environmental threats create consumer patterns that only protect individuals.  “This fear emerges because risk is much more equally distributed across the population in a risk society than goods distribution was in an industrial society” (Gould and Lewis, 2021:46).  This means that threats are distributed evenly across a population in a non-discriminatory manner, yet they result in individualist behavior because no specific groups are threatened. 

In a risk society, the avoidance of toxins creates additional environmental issues to the ones being avoided.  This is because the convenience of buying products allows people to forget about possible alternatives.  Over time, any alternatives to the status quo are considered impractical, because a reliance on inverted quarantine has already been cemented on the public.  Corporations continue to exploit the environment because there is no pressure from social or political groups to stop them.  Not only that, but a risk society allows the treadmill of production (T.O.P.) to continue at ever-increasing rates.  The T.O.P. is a function of capitalism; it means that ever-increasing production and consumption leads to ever-increasing environmental degradation, in cycles of increasing intensity.  If people keep buying products to protect themselves, it contributes to the accumulated extraction and waste of resources, which further pollutes the environment, creating a loop of destruction that gets stronger as time goes on. 

In Twenty Lessons, Gould and Lewis (2021:40) state that “capitalism’s inherent need to expand and increase its rate of profit means that capitalism will expand and intensify its ecological degradation.”  Here they are describing Ecological Marxism, which is another way of looking at the T.O.P.  The difference is that Ecological Marxism describes how alienated we feel from the environment because of consumption; that as we buy more products to fight its threats (let alone products that do not), we distance ourselves from any responsibility of protecting it.  

Another concept from Twenty Lessons the book touched on is ecological modernism.  Gould and Lewis (2021:31) state that “ecological modernization theory proposes that the economic growth needs of capitalism can be reconciled with ecological principles in a win-win situation…”.  Technology is widely espoused by these advocates as the holy grail of reconciliation.  The problem with this is that a reliance on technology would just create more inverted quarantine as potentially toxic products are created to combat old ones.  “Clean consumption is compatible with, even requires, dirty production.  It is an amazing contradiction” (Szasz. 2007:197).  An example that Szasz uses to illustrate this point is how the chlorination of water had the “unforeseen consequence that when we shower, we inhale trihalomethanes” (Szasz, 2007:161).  Trihalomethanes are toxins that can be inhaled when taking a hot shower; they are only a threat because of the technology used to chlorinate water.  This is just one example of inverted quarantine gone wrong. 

I believe the problems above point to a cultural veil the U.S. has involving science denial.  The lack of attention on sustainability can be attributed to social constructionism, where people develop knowledge of the world in a social context, based on shared assumptions that are not always factual.  Some of these assumptions “deny that there is an environment independent of human perception… or at least that we can have reliable knowledge of the natural world” (Gould and Lewis, 2021:115).  Thus, a large amount of people in the U.S. serve the political interests of corporations, who lobby for this veil to stay covered over their eyes.  Climate change, genetically modified organisms, the harm done by tobacco: these issues all have powerful companies campaigning against their regulation, and most of them are successful.  Likewise, the affect our waste has on the environment is largely ignored by corporations and the media, who work together to increase each other’s profits via advertising.  That is why we hardly ever see evidence of the impact pollution is having on the environment in the news.  Conveniently, we only see it in reports that scare people enough to buy products in the inverted quarantine sector. 

It is important to read this book because the deregulation of environmental monitoring may continue at its current rate.  The Trump administration probably did more than any other to shift focus away from the environment.  Conditions now are far worse than they were when this book was published 15 years ago, except for the destruction of the ozone layer, which only improved due to an international coalition that banned the use of CFCs.  The U.S. would be wise to take a page from the international community’s ongoing efforts to combat ozone depletion and climate change. 

Despite some of its dated information, I would still recommend this is as essential reading.  It helped me as a student understand key concepts in our sustainability class, like risk society and the T.O.P.  The concept of inverted quarantine was also useful, as it appears to be a symptom of capitalism that is harder to see than others.  This book opened my eyes to the fact that as our industrial society transitioned to a risk society, we shifted our focus away from protecting the environment onto protecting ourselves.   

A new shift is needed, one that does not rely on technology to save us.  The only way to fight the T.O.P. is through government facilitation of the expanded accumulation of wealth.  Ecotaxes and incentives can be used to strengthen investments in clean energy and research alternatives to ecological modernization.  Social movements and radical journalism need to reach more people, because I believe that if more people knew what was going on, they would stop to think twice about buying the latest iPhone from Apple.  Inverted quarantine would transform into proactive social change, as it did in the past, lest the treadmill of production turn into one of destruction. 

 

References 

Szasz, Andrew.  2007.  Shopping Our Way to Safety.  Minneapolis: University of Minnesota Press. 

Gould, Kenneth A., and Tammy L. Lewis.  2021.  Twenty Lessons in Environmental Sociology.  New York: Oxford University Press. 

Monday, February 15, 2021

Max Weber, Barry Schwarz, Gustav and the Alienation

    Two videos I watched recently were: Our Loss of Wisdom, featuring a lecture by Barry Schwartz; and Gustav and the Alienation, a Hungarian short animation.  These videos shared a common theme on Max Weber’s ideas, including rationalization and bureaucracy.  In the following essay, I will describe the videos and analyze how they relate to Weber’s theories. 

        In Our Loss of Wisdom, Barry Schwartz seeks to remind us of the virtues of moral work.  He presents the job description of a janitor from an ad to illustrate the dehumanizing affect it has on prospective workers.  When describing the work of janitors, Schwartz (2013) says that “human interactions involving kindness, care, and empathy, are an essential part of the job.  And yet, their job description contains not one word about other human beings (TED-Ed)”.  His point is that job descriptions which do not convey a sense of moral meaning lead to alienation, a relaxation of values, and less overall wisdom. 

        Gustav and the Alienation presents a different set of conditions, caused by increased regulation.  The worker in this video is first seen going through the motions of a monotonous job routine (stamping papers).  After work, he bustles his way through an aggressive crowd as he makes his way to a diner.  The sights and sounds of the city are nauseating as he hallucinates about surreal representations that leave him feeling frustrated, wary, or depressed.  At one point, he reads a newspaper in rapid succession, discarding the pages with the same rapidity as he did with the papers at work.  At the end, we witness a failed suicide attempt.  He goes to drink the night away in a large industrial pipe, one stacked among many, which resembles the building he lives in upon waking.  This final hallucination sends him screaming down the street. 

        Max Weber suggested that after the Protestant Reformation, western civilization entered a phase where one’s work ethic became the most blessed offering a person could make to God.  Prior to this, it seems that being virtuous and wise were stronger attributes for getting a believer into heaven.  Once the Protestant Ethic took hold, a chain reaction began where increasing prosperity and production lead to ever-increasing capital gains, thereby fertilizing innovation, technology, science, and runaway growth.  Weber coined this term rationalization: an increase in government regulation resulting from technology-based complexity.  “Thus, in steering the course of societal development, values, traditions, and emotions were being displaced in favor of formal and impersonal bureaucratic practices” (Applerouth & Edles, 2016, p. 145).  The long history of rationalization since the 16th century has resulted in the addition of more and more bureaucracy, leading to the present- a time when we have more it than ever. 

        Bureaucracy is a facet of rationalization that Weber saw as inevitable.  The complexity that results from increased production means that governments need more regulation to keep things in balance.  It has the effect of placing everyone in multiple hierarchies of systematic rules that depress and alienate the spirit.  “The bureaucrat adopts as his own the detached, objective attitudes on which the efficiency and predictability of bureaucracies depend” (Applerouth & Edles, 2016, p. 192).  This inevitability meant that bureaucracy would become the peak of rationalization; that as society got more complex, greater hierarchies of regulation would be needed to keep it functioning well.  As a result, many bureaucrats feel less freedom, for they are restricted to their codes of conduct, whether it is on the job or by forced participation in government regulation. 

        In Gustav and the Alienation, we see Weber’s theory played out as a caricature of modern living.  The worker is surrounded by bureaucracy.  His co-workers are all doing monotonous things the same way he is, which leads one to believe he is a base unit in a hierarchy of bureaucratic organization.  Whatever his function is does not matter; the emotions he conveys; the hallucinations; the misery he feels each day as he navigates his way through life, all provide evidence that rationalization has peaked in the form of this bustling city.  The attempted suicide is further evidence of Weber’s belief that bureaucracy stymies freedom, for the worker is surrounded by order that desensitizes the spirit.  And it is not just him; everyone around him looks vaguely robotic, as if they are barely living, as if they are all just cogs in the machinery of the city. 

        Barry Schwartz echoes this sentimentality as well.  The first thing he mentions in Our Loss of Wisdom is the description of a job that does not emphasize human interaction or moral instruction.  He describes a process that leads to the total alienation of the worker, just like Gustav in the video.  Schwartz (2013), referring to the subtle oppression of bureaucracy, says that “moral skill is chipped away by an over-reliance on rules that deprives us of the opportunity to improvise and learn from our observations” (TED-Ed).  His job gives Gustav no room improvise, express himself, or socialize with others.  As a result, he suffers from a psychosis with terrible symptoms like hallucination and suicide ideation.  Gustav appears to be trapped in an “iron cage”, a concept Weber invented to describe the conditions of an individual in a hyper-rationalized society that leads to a total lack of control under its bureaucratic systems. 

        Schwartz also demonstrates Weber’s theory by pointing out the misplaced values that have resulted from a society centered around a distorted work ethic.  Rather than morality, character, and wisdom as our guiding motivations, we place more value on duty, efficiency, selfishness, and abundance when it comes to making a living.  The work ethic Weber described in The Protestant Ethic led to a runaway capitalist system in which the desires of the individual were used as a moral compass, rather than the wisdom needed to improvise by bending the rules and serving other people.  It seems the more rules there are in place, the less we can step outside them and serve a community by the fruits of wisdom. 

Above all others, Schwartz (2013) cited wisdom as the virtue we need most “...because it’s what allows other virtues- honesty, kindness, courage and so on- to be displayed at the right time and in the right way” (TED-Ed).  He implies that if we are taught things like moral character and wisdom in our schools, the distorted work ethic that Weber described would be reshaped.  That would lead to less overall bureaucracy because more people would have the courage to break the rules every now and then.  Maybe that is what Gustav and the city dwellers needed in the animation, practical wisdom to open their hearts to the community instead of keeping them locked up in a metaphorical “iron cage”. 

Weber’s ideas resonate through contemporary culture in a lot of ways.  There are countless pieces like Gustav and the Alienation that illustrate the depravity of bureaucracy.  Another that comes to mind is the music video to Paranoid Android by Radiohead.  In this video, also animated, a similar pattern emerges in a similar city.  The only difference is an angel saves the day at the end.  The great irony of Weber’s theory is that a religious movement generated the sciences needed to facilitate the prosperity they were trying to appease their God with.  Then the Enlightenment came, which put science ahead of religion as the great motivator of progress, persuading successive generations to lose touch with God.  Paranoid Android seems to yearn for a simpler time when morality and wisdom were easier to practice, when magical thinking and divine intervention were still possible.  The message is that if we do not heed the advice of Schwartz and Weber; if we do not rein in prosperity by reaping the fruits of wisdom; if we continue to forget the better angels of our nature, we may end up like Gustav. 

 

References 

TED-Ed.  (2013, February 2).  Our Loss of Wisdom.  YouTube.  http://www.youtube.com/watch?v=VYu0kMCxFEE 

Elisofnyc.  (2006, January 26).  Gustav and the Alienation.  YouTube.  http://www.youtube.com/watch?v=JKVD-PVYPY4 

Applerouth, Scott, & Edles, Laura Desfor.  (2016.)  Classical and Contemporary Sociological Theory.  SAGE Publications Inc. 

Radiohead.  (2015, January 23).  Radiohead- Paranoid Android.  YouTube. 

Hell and Heaven in Eastern Religions

    Contrary to popular opinion, most religions of the east have a version of Hell. They just aren't as widespread in popularity as they...