Ivan Illich and the Idol of Lifestyle

Ivan Illlich, the Austrian philosopher, Catholic priest and iconoclast, was asked to give a lecture to a group of American Lutheran pastors on the topic of life. Rather outlining a philosophy of life, Illich called life an idol.

Illich said the pastors were dismayed by his characterisation. After all Jesus is the ‘bread of life’, ‘the way, the truth and the life’, and promises abundant life.

"Ivan Illich" by Source (WP:NFCC#4). Licensed under Fair use via Wikipedia - http://en.wikipedia.org/wiki/File:Ivan_Illich.jpg#/media/File:Ivan_Illich.jpg

“Ivan Illich” by Source (WP:NFCC#4). Licensed under Fair use via Wikipedia – http://en.wikipedia.org/wiki/File:Ivan_Illich.jpg#/media/File:Ivan_Illich.jpg

What could it mean to call life an idol?

For Illich, life is an idol worshiped and used by marketers, theologians, politicians, scientists, journalists, and activist to motivate, reveal and hide all sorts of responses, actions and emotions. Yet, there is never any attempt to provide an adequate definition.

In his acerbic style Illich says ‘when I used the word life today, I could just as well just cough or clear my throat or say “shit”’.

For Illich, life becomes an idol because it is an empty signifier that can be filled with whatever meaning an authoritative and persuasive speaker gives. In his terms, life is an amoeba word. A word that when thrown into a conversation ‘makes waves, but it doesn’t hit anything. It has all these connotations, but it does not designate anything precisely’.

Other amoeba words could be freedom, family, democracy, race, secular, or gender. Illich was not suggesting that the things these words signify or represent are necessarily unimportant or shit. Rather they tend to hide or assume what is at stake.

Amoeba words are imprecise yet produce deep cultural and emotional resonance. Perhaps the more important a topic is the more amoeba words appear.

The use of lifestyle is a case in point. Despite its banal appearance it is a divisive word. It divides lives as “in” and part of “us” from those that are “out” and part of “them”. Sure, lifestyle is used to market insurance or sell funeral packages, but it is also used to identify what is valued and can be disregarded.

The idol of lifestyle is used to justify the careful inclusion of some lives and in the same movement violent exclusion of others.

George H.W. Bush infamously told the 1992 Rio Earth Summit that the American way of life was not negotiable. The rest of the world may burn, but the American lifestyle has such a high value that it will not be compromised.

Tony Abbott’s recent comments about lifestyle choices and remote Aboriginal communities reveal the divisive nature of the term.

“What we can’t do is endlessly subsidise lifestyle choices if those lifestyle choices are not conducive to the kind of full participation in Australian society that everyone should have”

There are lifestyles that ‘fully participate in the life of our country’ and there are lifestyles that are outside of “our country”. Being “inside” grants security, celebration and flourishing, while being “outside” leads to abandonment and exposure. Of course, to be outside is a choice and therefore removes responsibility for care from the “inside”.

Screenshot 2015-03-11 18.26.22

Like Illich’s observations, the idol of life and amoeba words continue to abound in political and popular discourse. Perhaps coughing or saying shit in their stead may interrupt the pronouncements of false prophets and disrupt the flow of worshiping these false gods.

See – Cayley, David. 1992. Ivan Illich in conversation. Concord, Ontario: House Of Anansi

Continental Approaches in Bioethics (2015)

Hall, Melinda. C. (2015). “Continental Approaches in Bioethics.” Philosophy Compass 10(3): 161-172.

DOI: 10.1111/phc3.12202

Abstract

Bioethics influences public policy, scientific research, and clinical practice. Thinkers in Continental traditions have increasingly contributed scholarship to this field, and their approaches allow new insights and alternative normative guidance. In this essay, examples of the following Continental approaches in bioethics are presented and considered: phenomenology and existentialism; deconstruction; Foucauldian methodologies; and biopolitical analyses. Also highlighted are Continental feminisms and the philosophy of disability. Continental approaches are importantly diverse, but those I focus upon here reveal embedded models of individualized autonomy in medical discourses and encourage awareness of medicine’s normalizing edges, thereby drawing attention to lacunae in traditional bioethical frameworks.

E.O. Wilson, Eusociality & the Limits of Science

While a post-doc at Penn State (2011-13), renowned sociobiologist E.O. Wilson gave a lecture on eusociality – an understanding of the evolution of social cooperation and alturism among insects, such as ants, through: i) cooperative care of offspring; ii) overlapping generations within a colony of adults; and iii) a division of labour into reproductive and non-reproductive groups. Wilson extends these observations to human interactions and evolution.

To explain the link to human sociality, Wilson used Paul Gauguin’s “Where do we come from? What are we? Where are we going?” According to Wilson, Gauguin’s three questions are the central questions of religion and philosophy. However neither is equipped to answer them.

Paul_Gauguin_-_D'ou_venons-nous

“Paul Gauguin – D’ou venons-nous” by Paul Gauguin – Museum of Fine Arts Boston. Licensed under Public Domain via Wikimedia Commons.

Wilson asserts that religions do not have the necessary scientific understanding of the universe. And since the decline of logical positivism, philosophy has “scattered in a kind of intellectual diaspora and into those areas not yet colonized by science”. Not afraid of a non-sequitur, Wilson concludes – “by default therefore, the solution to the great riddle, if it has an answer, has been left to science”.

Wilson claims that eusociality and evolutionary biology provide the best answer to Gauguin’s questions. Rather than address the veracity and usefulness of Wilson’s eusociality, I want to focus on the type of answer that Wilson’s eusociality is and whether it address Gauguin’s questions.

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Make good choices, kid: biopolitics of children’s bodies and school lunch reform in Jamie Oliver’s Food Revolution (2015)

 

Perhaps my favourite description of Jamie Oliver is “mockney gobshite”. This analysis, however, seems a little more sophisticated and looks at the biopower of moralizing discoursed around food, schools and young bodies in the US.

Foucault News

Gibson, K.E., Dempsey, S.E.
Make good choices, kid: biopolitics of children’s bodies and school lunch reform in Jamie Oliver’s Food Revolution
(2015) Children’s Geographies, 13 (1), pp. 44-58.

DOI: 10.1080/14733285.2013.827875

Abstract
In recent debates surrounding childhood nutrition and US school lunch reforms, the child’s body serves as a contested battleground in a destructive politics of blame over obesity and diabetes. Scalar discourses of the body play a significant role in constructing food-related problems and their solutions. We illustrate our claims through a critical analysis of Jamie Oliver’s Food Revolution; a celebrated national television program centered on chef Oliver’s attempts to address childhood nutrition through school lunch reform. Informed by Foucault’s biopolitics, our analysis highlights how moralizing scalar discourses of the body frames nutrition as an individual problem of personal choice. Food politics, when played out at the scale of young bodies, masks class divisions, marginalities, and governmental policies that…

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Don’t be surprised by Abbott’s comments about ‘lifestyle choices’

By Christopher Mayes, University of Sydney and Jenny Kaldor, University of Sydney

Prime Minister Tony Abbott’s claim this week that people living in remote communities were making a “lifestyle choice” that taxpayers shouldn’t be obliged to fund was not just the result of an unguarded moment. Rather, the phrase reveals an underlying view that social circumstances are the responsibility of individuals, rather than societies.

Commentators as well as Abbott’s top advisers on Indigenous affairs were quick to criticise the characterisation. Others suggested it was just another prime ministerial gaffe that shouldn’t distract us from the real issues.

Abbott is infamous for his gaffes and “dad jokes”, but this was not one of those moments. A day after he made the remark, the prime minister defended his use of the phrase on the Alan Jones Show.

“Lifestyle choices” was not a gaffe but a neoliberal mechanism of government that adopts a consumer logic to: i) shift responsibility for ‘closing the gap’ on to individuals; ii) trivialise Aboriginal ontological connection to land; and iii) ignore the effects of colonization, while “continuing settler colonial ‘logic o elimination’“.*

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Foucault and Neoliberalism Today (2015)

 

“If the claim that Foucault was a neoliberal is not a new one, the claim that Foucault might have had less than radical politics is much less novel still. Attempts to paint Foucault as a crypto-Right-winger date back to the publication of his The Order of Things in 1966, which was attacked by Jean-Paul Sartre’s Les Temps Modernes, Satre himself denouncing Foucault as the “last rampart of the bourgeoisie.”
The essential stake of this discussion, and I think some of the continuing invective, is that Foucault was articulating a radical position that was explicitly anti-Marxist. Foucault has been consistently opposed by the more doctrinaire sections of the Marxist Left, who view his challenging of their dogmas as reactionary insofar as it stands in the way of the single path to revolutionary progress.”

Foucault News

Mark G. E. Kelly, Foucault and Neoliberalism Today, Contriver’s Review, March 2015

Late last year, a PhD student in Belgium, Daniel Zamora, published a smallish edited collection of essays in French called “Criticising Foucault” (Critiquer Foucault). An interview he gave in relation to the book was translated into English for the Leftist journal Jacobin and then widely shared on social media. This interview contains some interesting and worthwhile discussion, but the strapline of the English translation (absent in the French original) focuses on an allegation that Michel Foucault had an “affinity” for neoliberalism, and indeed it is this claim of Zamora’s that leads the subsequent interview. The interviewer sets up the claim that Foucault was a neoliberal as something new and shocking, but it has been aired in Foucault scholarship for a decade at least (not least in articles now reprinted in Zamora’s collection). Despite…

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Lifestyle choice: a brief note

I’m currently completing a book manuscript called ‘The Biopolitics of Lifestyle’. So when Tony Abbott made his comments that Aboriginal’s living in remote communities are making a ‘lifestyle choice’, I thought “great, I may need to write another chapter”.

This is not simply a poor choice of words, but reflects a governmental rationality that seeks to place responsibility on to individuals. Education, health, welfare, employment all become ‘lifestyle choices’ for which the individual is responsible.

The affluent, gainfully employed, highly educated sections of society make good ‘lifestyle choices’, while the poor, sick, Indigenous and asylum seekers are characterised as making bad ‘lifestyle choices’.

Abbott is not the first to use this phrase to justify . In 2002, Philip Ruddock described asylum-seekers as making ‘lifestyle choices’.

“In the main, people who have sought to come to Australia and make asylum claims do not come from a situation of persecution; they come from a situation of safety and security,” he said.

“They may not be able to go back to their country of origin but they are making a lifestyle choice.” The Australian, ‘Ruddock blames “lifestyle” refugees’ by Alison Crosweller and Megan Saunders

This governmental rationality shifts responsibility away from governments and communities, and on to individuals. It also serves to trivialize some claims (living in a remote community or seeking asylum) by comparing them to frivolous consumer lifestyle choices (Pepsi or Coke, holden or ford, apple or pc).

Of course, when we talk about the Australian Lifestyle of ANZACs, footy, beach, sun, boats, and weekends, things get very serious. Governments use this notion of lifestyle to build monuments, go to war, and demonize minorities. But that is another matter all together.

In the current context the rationality of ‘lifestyle choice’ shifts responsibility onto individuals in remote communities and justifies the Western Australian government’s decision to cut services and remove people.

Gyms, Bodies, Posters and Direct Action in Summer Hill

A new gym recently opened in Summer Hill. The gym replaced the old Blockbuster video store – no doubt to the delight of some public health advocates.

As the renovations were finished a large poster appeared of a ‘ripped’ man and woman with the threatening challenging imperative – ‘Be The “After”‘.

I was initially taken aback when I first saw this poster. I hadn’t seen many women thumbing their gym shorts in Summer Hill. Or hooded men with six-packs glaring. Both seemed a little out-of-step with the inner-west-come-north-shore aesthetics of Summer Hill.

The following morning my local council member was handing out leaflets at Summer Hill train station. I stopped and asked if he had seen the poster. No, but he’d go and have a look.

A week or so passed and I got more used to the poster. The local council member was leafleting again. I asked him what he thought of the poster.

‘A little surprising. I spoke to the owner who said it was temporary but would remove it if people complained.’ The local member told me that even some women didn’t like it.

Several weeks passed. The poster remained. I took a photo of it to show friends and ask their opinions. Most thought it was pretty “full-on”, some wondered what my problem was.

My Problem

It is not the exposed flesh or sexual pose as such, but the portrayal of unrealistic body norms as an ideal. If the models were from the production – Nothing to Lose – or the This Girl Can advertisement then I wouldn’t have a problem.

The slogan – ‘Be The “After”‘ – is also problematic for the insistence assumption that everyone needs transforming. However, such transformations are unrealistic and damaging to health and well-being.

This picture from Threadless illustrates this point. Many of the images of fit and healthy bodies are like the unicorn – they don’t exist. They are often photo-shopped. However, they are held up as an achievable goal for everyone.

Runnin' Rhino

If we work hard and truly believe, we can transform ourselves into the “after”.

But in reality we are the rhino – anxiously sweating away on the treadmill wondering when we will transform into a unicorn.

Click this link for more of my thoughts on bodes, health and obesity.

Back to the poster

Yesterday afternoon I went to do some shopping. As I came into the car park I noticed the poster had been defaced. It appears I was not the only one in the community who didn’t like this poster. However, unlike my approach of going through the office of elected representatives to bring about change, these folks went with the swifter approach of direct action.

Paint covered the walls above the poster and it appears the woman’s torso had been cut out. I am not sure if this was because something had been written there and the owners cut it out or if the people responsible for the defacing cut it out.

While I think it is unfortunate that this will cost the owner in re-painting the walls – and other approaches are perhaps preferable (at least initially) – I do think it was effective in sending a swift message.

Coda

After taking this picture I noticed a young boy (10ish) walk out of the gym. I left and went into the shops. While in the shops, I turned and noticed the boy was taking a picture of me with a phone. I said “Hello”. He turned and ran.

After a few minutes I noticed another boy-teenager (17ish) in gym gear waiting in the foyer. I looked at him. He looked at me. I continued my shopping.

When I finished, after about 10mins, the older boy was still in the foyer. I walked passed him. He started following me. I walked through the car park. Still following me. I walked out of the car park and towards some shop windows. I could see his reflection (super sleuth move I know). I quickly turned around and walked directly at him. He turned. I sat down at a park bench. He walked away and back into the gym. Then, I remembered, I forgot to buy light globes.

My Grandmother on the ‘Universal Food Chopper’ and Domestic Labour

Below is a short piece written by my Grandmother (Eileen Mayes, 1906 – 1993). It was initially published in ‘John Barnett’s All Ways on Sunday File’ in 1989.

This piece interests me not only for its familial connection and posterity, but its relation to recent trends questioning the new domesticity and women’s labour

Picture from a Mail Order Catalogue

Eileen Mayes 

Some time ago I found a mail order catalogue among old papers. There wasn’t much left of it, no cover and lots of the pages missing, but among those that were left I found a picture almost seventy years old.

She’s wearing a long dress with a frilled hem, a high-boned collar in pre-1914 style; she’s got a flower tucked gaily into her piled-up hair. She could be somebody’s Great-Aunt Gwendoline and she’s smiling sweetly as she demonstrates a Universal Food Chopper-Mincer to you.

It’s had a lot of use, this old catalogue, the pages worn and dog-eared with being turned over and over again and I wondered how often Great-Aunt Gwendoline had thumbed through them. Poor deat, even with her Universal Food Chopper she didn’t have much in her kitchen to smile about. Compared with modern kitchens, it would rank as a labour camp.

Oh, she had a refrigerator, at least that’s what the catalogue calls it – ‘Holds 66 lbs of ice’, and if she wanted ice cream there was the ‘Gem’ freezer with ‘solid oak bucket’ to provide it – and plenty of exercise in the making! However, she had one advantage over us today: her cooking utensils, though primitive, were cheap; a nutmeg grater cost a penny, a rolling pin was ninepence or a ‘Colonial’ one could be had for sixpence. Her glass preserving jars came from America and her knives, says the catalogue, were ‘best English steel’. These, of course, had to be cleaned constantly by hand on a knife board, price sevenpence in the catalogue. An English Knife Cleaner was a bit more expensive. This was a circular contraption in which you stuck the knives and then turned a handle. The catalogue says ‘As used by the King’, conjuring up a delightful picture of a portly King Teddy stashing his gold-plated knives into the machine and merrily turning the handle.

Poster for Landers, Frary & Clark, the “Universal food chopper, and a few of the things it chops,” New Britain, about 1899.
Poster for Landers, Frary & Clark, the “Universal food chopper, and a few of the things it chops,” New Britain, about 1899.

Husbands are conned into ordering a cake-mixer: ‘Every newly-married husband should buy one. It turns a poor cook into a Good Cook.’ This little miracle worker, hand-driven by the ‘little woman’, naturally, costs no more than the marriage licence, a mere seven and sixpence.

There’s a complicated little number illustrated, an apple-peeler-corer-slicer, which, although it costs only two and threepence looks as though it might need a mechanic to set it up each time.

And then a item that recalls a quiz show. What is a Turk’s Head? A brand of tobacco, the name of a pub, or the upper part of a decapitated European? It’s a brush for sweeping walls, ‘All hair, price five shillings.’

And what a trial of strength washing day must have been for Great-Aunt Gwendoline! Whilst the water heated (she could use the bellows, price two and tuppence, if the fire was sulky) she’d collect her tin tub and the rubbing board (latest American, 1/3). She’d fill the troughs (best Karri) and perhaps get out a packet of Wyandotte ‘invaluable for washing clothes as it takes the place of soap’, then goes on to add somewhat ominously, ‘It also removes paint.’

What marvellous muscles Great-Aunt Gwendoline must have developed!

First there was the washing machine, clumsy, on four wooden legs looking as though it might serve as a churn in an emergency, and with a large wooden handle propelled – how did you guess? – by woman-power.

Finally when all the shirts and embroidered petticoats and drawers and household linen was starched and dry, there was the ironing. Flat irons cost a shilling, polishing irons to add further lustre – our Gwen must have been a tiger for work – at one and three. The man who made the irons was called Saddler, and his irons as ‘Sad’ irons. How appropriate.

Above the wood stove, on the mantle shelf, is the American alarm clock, price two and threepence, telling the long day is over. The hanging lamp, not so pretty as the one of flowered china and dangling glass pendants in the parlour, is lit and strkes an answering glow from the beautiful copper kettle. ‘Very best copper, price eight shillings.’

How incredibly hard you worked – and how lucky we are to be living in 1975 with all its labour-saving devices! And yet, I wonder – was Great-Aunt Gwendoline? – But that’s another argument and nothing to with a Mail Order Catalogue.