The Pinky Show and...

In this video from The Pinky Show, Pinky and the crew give a quick rundown on the way the old colonial powers impact the world today. The IMF and World Bank are recognized as corrupt systems created by the UN after the end of WWII. As such, Pinky examines how these powers systematically incorporate corruption and an inability to advance. By outsourcing branded products, food included, the United States is in a position of great power. Consumers are able to buy cheap products because laborers are hardly paid anything at all, and companies make enormous profit through worker exploitation. The consumer mindset is oblivious to this: we see price tags, not the faces of the poor indigenous people who make the products we crave. By using terms such as "free market" and "aid", there is no reason from a consumer's view for wealthy Americans to consider the true cost of the goods that they are buying. This consumer ideology comes at a huge price that the people of third world countries pay. They live and work in economies that are entirely depleted because of the corrupt systems that the country's infrastructure is built upon. As a result and as Pinky demonstrated, there is literally no way for these third world countries to get ahead, gain their political independence, and become self-sufficient. What can be done? What are we supposed to do? How do we make the world more egalitarian and get countries to give up colonial powers? Even radical critiques of capitalism are widely recognized and even acknowledged as accurate, and yet there is no solution offered. I would like to be part of a culture that supports sustainability in thought and in action, promotes healthy interdependence among peoples, and acknowledges the schizophrenia of contemporary American society. HOWEVER

From another excerpt of The Pinky Show:

Part 2 of 5: The dominant structure will not produce a cure for itself.


Pinky: So who's going to stop this downward, suicidal spiral? The oppressed? Maybe.


Bunny: Yeah, and while that's going on, the oppressors will be standing around, on top of people, trying to figure out how to continue their catastrophe-habits. They'll be like, "Whoo! I just threw a water bottle in the recycling bin! The planet is saaaved...!"


Kim: Yeah, and socially conscious yuppie mommy will fight for social justice by... shopping at Whole Foods, and maybe like doing four hours of charity work at her church every week - the other 164 hours of her week will be for sleeping and sleepwalking through life! lol!


Bunny: Yeah! "Gee, I hope my good intentions makes a big difference!"

Sometimes i don't see the point

The Art of the Commonplace

I have always been moved by Wendell Berry’s philosophy in Art of the Commonplace. I began reading it last semester in my Ecofeminist literature class with Dr. Sterner and was immediately captured. Berry focuses his essays on agrarian lifestyle and the cultural implications of a global market. Berry begins with an explanation the violent destruction of the earth by colonial settlers. The notion of abundance, which the settlers faced when they reached the Americas and saw vast and seemingly infinite amounts of trees and land, allows for destruction. Instead of creating a small, contained shelter that could be sufficiently heated, the early settlers created no shelter, and produced instead an extremely large fire that was impractical and largely wasteful. White settlers took over the land in a violent, destructive manner that offered no regard for the inherent worth within the land. This means of consumption has in many ways defined our history and the western way of thought. In a previous entry I discussed food in relation to colonialism, patriarchy, and racism. Berry’s essays are perhaps a good place to start in understanding the exploitative nature of colonialism and its deep cultural impact on indigenous cultures and societies. He posits that under capitalism, our relationship with the earth and all of its inhabitants becomes exploitative rather than convivial and collaborative. Consumer culture has become so entrenched with image that food production is but one aspect of a growing problem. There is little authenticity in production under capitalist ideology as all value is placed in monetary gain. Food has become processed, genetically manipulated, and altered so incredibly that there is an entire counter culture against this mode of thinking. Is capitalism that bad? Are we as an industrialized nation so far removed from our relationship with the earth that we fail to recognize our own destruction? In many ways, I think that we are. Berry’s philosophy is at once eye-opening and terrifying, empowering and dumbfounding in its oblique obviousness. I think that his essays have the capacity to provide an important link to the agrarian movement and the mainstream as his philosophy is concise and effective.

Hedging monoculture

In the essay, “Hedge Nutrition, Hunger, and Irish Identity” in Through the Kitchen Window, Marie Smyth questions the changing role of traditional foods in American culture. Though she was raised in a family rich with memory and Irish traditions that provided a sense of place and history in her life, she questions what sense of self children raised on steady diet of hamburger helper and macaroni and cheese will create. Because there is no inherited meaning to this food, no sense of culture or history, American children in today’s society are perhaps left without a sense of place or identity. The bond between food and its preparation is actively and systematically corrupted by fast-food chains and children bred on pizza and fast food. This upset has left generations of children without the bond to food carried on by their ancestors. In this way, food holds little meaning besides being absolutely necessary for sustenance. At face value, there seems be little need for tradition, for passing on recipes, or even the value of the taste of food as monoculture abounds American society and travels up and down the class system. As women leave the home and enter the workplace to gain autonomy, they are often forced to choose between making dinner and making a living. Though this transition has undoubtedly created more opportunities for fulfillment for women, children are often left to fend for themselves, and without the parental guidance previous generations had. Many cultural ties leading back to food and its preparation are lost. In many ways, the effects of globalization and feminism can be endearing and worthwhile modes of fulfillment and growth. Women can have their cake and it eat it too. The converse, however, is a total rewriting of social structures and a gradual erosion of individual cultural traditions. As Smyth demonstrates, we can now go to Switzerland and enjoy a McDonald’s hamburger just like at home. But what is the cost? How does globalization impact cultural relativism? Does it do away with the need for tradition in lieu of capitalism and the freedom to choose?

What's in a meal?

What counts as a meal? This is a difficult question for me. My mom has always hated cooking, which has of course translated into me hating cooking (at least until recently!). I usually stick to simple meals for myself like stir fry, pierogies, or baked sweet potatoes. Because of my pretty limited skills in cooking, I can easily consider toast a meal. Meals to me do not have to be intentional, planned out dishes that take more than ten minutes to prepare. I suppose that the division between meal and snack for me occurs in preparation. Though the meals I prepare are far from elaborate, it does take some effort and intention to prepare dinner for myself. I have only recently begun to explore foods. Lately I have been experimenting with spicy noodles and sauces, vegetarian meat substitutes, and the many different ways to cook a potato. I’m aware that the rest of the modern world has far surpassed my cooking standards, however, I have been finding a certain sense of accomplishment in cooking for myself.
I also find some validity in sharing foods. My roommate and I can share a bag of gummy worms for lunch and that is sufficient. I think what I am trying to get at is the idea that when prepared by myself, meals are defined by being intentionally made and consumed. Cooking for me is an effort. I have to consciously decide to cut up vegetables or even go to the grocery store when there is nothing left in the fridge. With friends, however, meals can be anything from carrot sticks to coffee shared together over conversation. Though I would be hard pressed to explain to anyone why there is such a distinction, I often find myself counting any food consumed in a social situation a meal. Unless, of course, I’ve already eaten. Then it doesn’t count as anything :). Interestingly, I do not think of meals in relation to how filling they are. Although I enjoy large meals shared with family and friends, they are like a special treat in my life. Meals to me are instead defined by either intention or shared company.

Intersection of capitalism, colonialism, race, and patriarchy

Capitalism is an economic system in which production factors are privately owned. As such, buyers have the ability to choose the goods they consume. This is known as a free market system. Food is an essential component of capitalism as it is obviously necessary for sustenance. As such, food functions in a free market system as a good that is grown and cultivated, and subsequently bought, sold, and traded throughout the market for a profit. Food has the ability to give power to those that have it, which translates directly into market value. Colonialism is the building and maintaining of colonies in foreign lands regardless of occupation by indigenous peoples. Colonial powers (traditionally western European countries) were able to develop the western world through oppression of people considered to be lesser. Africans were brought to the United States and enslaved on plantations and farms, and forced to work grueling hours of manual labor day in and day out. Patriarchy is related to food and production in terms of power and control. Colonial powers were always men in power, and women were left in the private sector. They cooked meals for their families and raised their children. Racialization is similar to patriarchy in that both categories have a clearly defined oppressor/ oppressed group. Under colonial rule, white men were able to enslave others, and force them to produce food with no consideration of basic human rights. Likewise, women functioned as the oppressed group under white men, and were considered to be the “second sex.” Colonial powers are based on patriarchal rulings in which women and minority groups were seen as inferior to white men. This efficiently and effectively placed food production and preparation in the hands of the “lesser” beings, while simultaneously establishing control for men (read: profit). Capitalism, patriarchy, colonialism, and racialization at their core all give power to a dominant group of people which in effect creates a marginalized group. Marginalized people are the ones that typically are responsible for food, however the aforementioned institutions prevent them from gaining power under the free market system.

Pangea

For the past year or so, I have spent nearly every Friday and Saturday night hostessing at Pangea in Shadyside. If you are unaware, this is a mostly upscale restaurant whose motto is “creative cuisine in the heart of Shadyside.” It is a beautiful restaurant with a unique décor and ambiance, and the executive chef is simply amazing at his work. Since working there I have tried all sorts of things I had never experienced before: homemade trenne ala Bolognese, fried calamari in a spicy-sweet chili glaze, and braised Elysian fields lamb osso bucco. Although I do not consider myself a particularly adventurous eater, there is nothing Ron cooks that I would not try! Although the food is undeniably delicious, there are issues with the staff at the restaurant. In the past year I have seen many servers come and go. In that time there have been three female servers, and probably a dozen male servers. This is interesting because the women who work there have stayed significantly longer—probably around 4 months more. Besides the front of house manager, I am the only female who has stayed longer than a year. Because I am not a server and spend most of the night standing near the door and reading for school, I am unaware of the more gendered aspects of work towards the servers. I have noticed, however, that males are more confident in their presentation. I notice the female servers at Pangea stumble over their words, apologize more frequently, and are generally more aware of their actions and presentation. This is perhaps detrimental to their tips as their efforts to be more presentable end up making them even more nervous. Is the reflective of cultural stereotypes in which women are taught to constantly self-monitor? Likely, yes. The males, conversely, seem to be more removed from their job; they are simply there performing a task and then they are done. They never seem frantic or particularly engaged. Likewise, because Pangea is privately owned and operated, they are very selective about the staff they hire. The servers are always attractive, Caucasian, and educated individuals. My feelings toward Pangea are confounding. Although I love the food and easy money, I disagree greatly with their often sexist views that give preference to men and their advancement.

Hummus

Hummus is an Arab dip or spread made from cooked, mashed chickpeas blended with tahini (sesame paste), olive oil, lemon juice, salt, and garlic. It has a mild taste, so sun-dried tomatoes, paprika, and olive oil are commonly added for flavor. It is a popular food throughout the Middle East, and is one of the oldest known prepared foods. In Hebrew and Arabic “hummus” simply means chickpea. Chickpeas, which are the main ingredient, have been used for over 10,000 years. It is rumored that a warrior from the second crusade created hummus. Its actual origins, however, are unknown. Despite this, it is known that hummus has been a staple of the Mediterranean diet for thousands of years. Hummus recipes vary between villages and cultures, as well as households. In Lebanon and Jordan, it is a staple of morning meals. Likewise, there are actual hummus restaurants throughout the Middle East, as well as books and essays dedicated to comparing recipes and means of preparation. Fresh hummus spoils quickly, so additives are added to imported brands. Despite wide, easy access to different varieties of hummus, home preparation is relatively inexpensive, as well as easy to make. Hummus is high in iron, folate, and vitamins C and B6. When eaten with bread it serves as a full protein. It is usually served as an appetizer or dip, and scooped with a flatbread such as pita. It is sometimes served in accompaniment to falafel, grilled chicken, fish, or eggplant.
BASIC HUMMUS DIP
(Serves 8-10)
1 pound, 2 ounces small dry chickpeas
1 tablespoon plus 1/2 teaspoon baking soda
1 cup raw top quality tahini
1 tablespoon freshly squeezed lemon juice
2 cloves garlic, crushed
Salt to taste

Soak the chickpeas overnight in a large bowl of cold water with 1 tablespoon of the baking soda.

Drain and rinse the chickpeas and put them in a large pan. Add water until it reaches 1 inch above the chickpeas. Add the remaining 1/2 teaspoon of baking soda and bring to a boil. Cook, covered, over low heat until the chickpeas are very soft — 2 to 4 hours. Cool slightly, drain and save some of the cooking liquid.
Put the chickpeas in a food processor, add 2/3 cup of the tahini and process until almost smooth. If the paste is too thick, add a few tablespoons of the cooking liquid. Season with lemon, garlic and salt; taste and adjust the seasoning.
For a richer, creamier version, add the remaining tahini and process until the hummus is completely smooth and fluffy.