Vegetarians: Don’t Be Bad Guests
The is a followup from my previous post: Confessions of a Vegan Meat-Eater
Written by Knigel Holmes
Eat what the locals eat. Eat the dog, pig, and cow. Eat the whale, seal, and urchin. Eat the scorpion, cockroach and larvae. Shun cultural arrogance, and instead of confining freedom to strict vegetarianism or religious food restrictions, open up to other cultures. Religion and moral righteousness are not valid excuses for not challenging one’s own cultural norms. Sharing food and participating in food culture is not simply a matter of politeness. No, breaking bread is a highly moral act because it brings cultures closer together. Rejecting food and generosity rejects the culture and is, therefore, a competing immoral act. The choice of vegetarianism, for example, is not inherently “right” or “wrong”, it is, however, mainly a decision from within more food secure nations and not ethically superior to the choice of an adaptive diet. Instead of alienating hosts, take part in local food culture, and consider temporarily relaxing dietary preferences.
Contrary to claims of moral superiority, the vegetarian diet is not inherently “good”. As far as we know, the diet is merely a preference among other ethical choices. Without evidence of a deity, we cannot claim to have any absolute wrong or right (Sinnott-Armstrong). Thus, our morality is human-centric. Beliefs of “right” and “wrong” stem from events that affect us as humans. For example, if given the choice between a fresh, ripe apple and a rotten, decomposing apple most would choose the fresh apple. Given that we have no evidence of an intrinsic morality, we can only design our own extrinsic morals. Since there is no certainty of one path of ethics, we can think of ethics in terms of moral landscapes with different peaks and drops. The moral landscape, says author Sam Harris, is:
Have Your Marshmallow and Eat Two
Written by Knigel Holmes
“Do not spoil what you have by desiring what you have not.”(Epicurus)
Pop psychology appeals to a broader audience because it forces complex data into neat, digestible categories. Diametric categories are more memorable and market-friendly; therefore, consumers know of Martian men and Venusian women, logical left-brainers and creative right-brainers, and now, impulsive one-marshmallow eaters and self-controlled two-marshmallow eaters. Walter Mischel’s “marshmallow experiments” were conducted in the mid-1960s, whereby researchers let children choose between receiving one marshmallow immediately and waiting for two marshmallows at a later time. Mischel’s research, the follow-up studies (Lehrer), and the media response have fuelled the belief that there are only two types of people in the world: those who resist temptation and receive their two metaphorical marshmallows, and those who succumb to their immediate impulses and eat only one metaphorical marshmallow.
Both sides of the divide have compelling arguments. Pop culture references such as Joachim de Posada’s Don’t Eat the Marshmallow…Yet! have promoted delayed gratification because of a positive correlation in the research between resisting temptation at an earlier age and a more successful life later on. In addition, with regards to the interests of society, the two-marshmallow philosophy is more functional than its counterpart. Society tends to value productive, long lives more than short, intense lives, emphasising the belief that restraining our desires for the hope of a future reward allows us to become more contributing, productive members to the collective. While we do have moments of satisfaction and joy, we learn to endure discontent, and through this conditioning, habitually delay truly enjoying life. So much is this belief embedded into our moral codes that it is not uncommon to find individuals working safe, albeit boring jobs to support their families, thinking twice before doing anything that could jeopardise living comfortably at an old age. In fact, society often scolds those who live more intense lives for being selfish and inconsiderate. Not only do deviants get the stink eye for enjoying the pleasures of life, but they also face legal sanctions for behaviour that affects none besides themselves. The perceptions behind these mores and laws exist as a result of the orthodox definition and parameters of “normal behaviour” that come from our emphasis on delayed gratification.
The Candy Vaccine: Prejudice and Generosity in South Korea
Written by Knigel Holmes
(Isaac Asimov)
After watching a video of a foreigner assaulting a Korean grandfather, a Young Korean man spits on an uninvolved Canadian subway passenger. The incident shakes the white Canadian who does not usually have to experience direct hostile racism. Later, a Korean grandmother's kindness reminds the Canadian not form his own prejudice.
I did not know what I knew, yet glancing up at his eyes—I knew. Locking eyes with mine, the young Korean gentleman exiting the subway car—jaw violently shaking—spat on me. His mouthful of lukewarm water drenched my leg. Deserving the diminutive, this kid appeared, if not acted, twenty or twenty-one; an age too close, yet still too far from rationality. Youth suffer their impulses. Still, by spitting on me, the boy demanded satisfaction.
Undoubtedly, few misunderstand the contempt and disgust behind the gesture. Expressions of disgust cross language barriers; we need no white glove formalities. Few insults slight worse than spitting at another; therefore, one would have to do something deserving of such vengeance. This kind of pre-emptive aggression could not be without a logical explanation.
Explaining logically, however, proved difficult with Korean medication making my brain kvetch against any thought except getting home, yet I did find myself off the train asking this kid, in monosyllabic, butchered Korean, why he would use me for a spittoon. Too busy wrestling my cough away from infecting other passengers, I had not unintentionally given the stink eye. The unexpected expectoration remained inexplicable.
Confessions of a Vegan Meat-Eater
Written by Knigel Holmes
Twice have I been unable to defend my arguments for consuming meat. While I resisted at first, in the end, my opponents persuaded me into vegetarianism. They countered my points showing me how I either contradicted myself or used flippant comments to deflect. No single argument convinced me into abstaining from animal products; vegetarianism is a lifestyle built from diverse arguments including those of ethics, economics, and health. The arguments supporting vegetarianism are persuasive and rational; however, I will explain why, after being a vegetarian for so long, I not only murder and eat animals, but that my ethical choice withstands vegetarian righteousness and encourages me to eat less conventional animals—such as insects, octopuses, and dogs.
My first experiment with vegetarianism taught me esoteric knowledge giving me insight beyond the ignorant mainstream. My natural distrust for government and business helped me grasp vegetarian concepts and then apply them to my new worldview. Having researched in depth—not necessary before as an omnivore—I saw my choice as undoubtedly superior. Convinced meat-eaters either wilfully ignorant or lazy, I waited patiently—like a carnivorous plant—to entrap my prey. Ordering vegetarian dishes was enough to lure victims into engaging me in debate. I mauled; then digested the encounters—each giving me ferocity for future confrontations.
This first bout with vegetarianism lasted two years ending for the sake of living in Cuba. With The United States continuing an illegal economic embargo punishing the Cuban population, the Cuban government rations food so that no one starves; unfortunately, this does not ease the dearth of resources. A vegetarian diet was impractical—if not impossible—while living in the small Holguín barrio. Moreover, my Cuban host father, Manuel, challenged my animal rights ideology. Through ongoing dialogue, I realised that much of my vegetarian philosophy derived from first world luxuries that could not satisfactory compete with strife from those who endured the economic hardships during “the special period”. Cubans struggled for basic nutrition, and I implied that they were immoral for doing so. Despite my ethnocentricity, I kept my vegetarian philosophy. Instead of accepting meat consumption as moral, my discordance between belief and behaviour left me in cognitive dissonance.
Jagalchi Fish Market Klingon Dish: 꼼장어(kkomjangeo) or Hagfish
You can get this hagfish (꼼장어) meal in
A Gentleman’s Modest Douchebag Guide
Written by: Knigel Holmes
Obsession with cleanliness leaves us fearful of nauseating those around us because we worry about getting so used to our own selves that we remain oblivious to our own foulness. Those around us, in turn, exacerbate this problem by not wanting to break etiquette and, instead, edge away while jettisoning polite excuses. The unfortunate lack of feedback leaves people wondering when they too will be unknowing offenders stewing in their own mess. As an outcome of this self-consciousness, and so many people seeking ways to cover up their inadequacies, douchebags gain popularity. Despite dangers, this guide describes several douchebag techniques. Remember, these methods are at best unnecessary while potentially causing serious harm.
Before going on, we will first need to learn about douchebags. While intending to combat unpleasantness, these invasive, difficult-to-puncture, rubbery nuisances are relatively clean on the outside, yet sullied internally; therefore, douchebags tend to aggravate, irritate, and inflame instead of calm the symptoms. Similarly, improper handling causes embarrassing messes. For this reason, keep douchebags away from polite company. Most people, after interacting with douchebags, want to wash and disinfect themselves thoroughly. Additionally, while douchebags may not be foolproof measures against pregnancy, they do significantly reduce the chances of procreation. Now that we understand the concept of a douchebag, we simply need to keep the previous details in mind as we proceed.
Hiding Bumping Uglies Behind Silver Screens: Media Underrepresentation and Misrepresentation of the Elderly
Written by: Knigel Holmes
Abstract
The global media immensely influences culture through implicit and explicit communication; therefore, the media is responsible for representing various demographics. As the elderly population increases, so too does the focus on its representation in the media. Advertisers, political campaigns, and health industries are only but a few of those gaining more interest in the elderly. Conflicting interests change how the media interprets social issues of the elderly; however, up to this date, the media seems to have a negative bias against seniors and aging. Reflecting on problems of underrepresentation and ageist stereotypes, this paper analyses psychological research and media samples to explore how both Western and Eastern media represent the elderly. The results of this analysis show that although the elderly are becoming one of the largest demographics, they are also one of the most underrepresented, negatively portrayed, and homogeneously stereotyped groups in the media. In the rare instances that the media does present the elderly, the media often depicts both the young-old and the old-old as stereotypes instead of as diversified individuals. Moreover, with sexuality a gauge of progressive thinking, the near silence on geriatric sexuality within traditional media transitioning into a nascent discussion within contemporary media demonstrates attitudinal changes throughout segments of global culture. Geriatric sexuality remains taboo; however, newer media trends, while not without their own stereotypes, challenge earlier notions. The conclusions recommend using the media as an educational tool for correcting detrimental media and social conduct.
Introduction
A Bullet in the Foot
Living here in South Korea, I have encountered an interesting cultural occurrence. It's widespread throughout the country. I'm sure many of you are aware that Koreans are socially obsessed with learning English. Massive amounts of time, money, and energy go into learning English. It's a massive industry. Many of the highest level jobs will not hire someone unless they have a high English score even if English has nothing to do with that job. Now, there is a contrasting phenomenon of being humble and allowing others to save face. What happens when these two cultural motivations run into each other is really interesting to watch. If a fluent English speaking Korean, who usually speaks perfectly, enters a group of other Koreans, the fluent English speaker will actually drop their fluency down into Konglish and a kind of English/Korean fusion. While the fluent speaker has perfect English pronunciation, they instead use the Korean English style of pronunciation. It is hardly recognizable to native English speakers. The consequence of this is that while Koreans are so invested in learning English, they are stuck in a vicious cycle of passing around bad information. If a Korean speaks fluently, they are often scolded by their friends and peers for acting arrogantly instead of actually listening to the proper pronunciation and learning how to speak correctly. Instead of using other people's strengths to their advantage, they sabotage their own goals by letting their ego get in the way.
While I see this in Korean culture, I also have trouble not seeing similar states of affairs within my own culture. I don't know why we dumb ourselves down.
Which Films and Literature Use Carpe Diem & Memento mori Themes?
Remembering our mortality significantly improves our daily lives if we can endure and overcome the sense of looming finality. We live each day in routine. Even those finding something new to do each day end up in the routine of novelty. Newness becomes their pattern. My own life desires some new narrative, or at least, a deepening of narrative developed through literature.
Therefore, please recommend books, short stories, and films containing themes of seizing the day, living in the moment, and enjoying life to the fullest with the consequence of death.
Secondly, perhaps harder to find, but please also suggest material with themes of the life after the thrill has come and gone or themes of having to deal with the consequences of living temporary bliss.
"Dream as if you'll live forever. Live as if you'll die today." ~James Dean
Quick Thoughts on The Battleship Potemkin, Casablanca, and 8½
Following up from this post, last night I watched 3 great classic films. They were Sergei Eisenstein's 'The Battleship Potemkin', Michael Curtiz's 'Casablanca', and Federico Fellini '8½'.
Eisenstein’s ‘The Battleship Potemkin’ amazed me with the montage film work. The movie gave me many ideas for photography because his shots really focused on key, but irregular, points such as elbows to demonstrate motion and power. This movie really shows how art echoes itself, but always changes.
Remix and evolve.
Remix and evolve.
Remix and evolve.
Going back to this 1925 movie brought me to elements that I have seen repeatedly in films since then; for example, [SPOILER ALERT START] derivatives of baby carriage rolling down the stairs is in many later scenes of comedy and action in movies such as Speed, Ghost Busters, Naked Gun, and Nation's Pride / Stolz Der Nation (from Inglourious Basterds) . Even though I have been corrupted by the comedic images and likely that it would be hard to take the scene seriously, the scene did retain it’s power and intensity. Even though the limits of technology are obvious, the narrative and the scenes are done so well that they live beyond their date. The ideas and form retain their essence as an art piece. Many films lose their essence as their technology becomes dated. They simply become artefacts to be mocked. This Eisenstein movie, however, is more akin to paintings that live more as they age. Like Edvard Munch’s ‘The Scream’, Pablo Picasso’s ‘Les Demoiselles d'Avignon’, and Hokusai’s ‘The Great Wave’, Eisenstein’s film is a singular piece that lives in a timeless vacuum. It doesn’t matter how far technology moves forward, his film will maintain its own awe. While the Odessa Steps scene is iconic, my own three favourite scenes are the matched cut of the maggots with the officers, the hellish priest, and the Bolshevik, Grigory Vakulinchuk, on his deathbed with the sign “Killed for a plate of soup”. [SPOILER ALERT END]
Flickr Gallery
Slideshow
Gallery
- 1 new photo (January 9) January 9, 2012
- 1 new photo (January 9) January 9, 2012
- 1 new photo (January 9) January 9, 2012
- 1 new photo (January 9) January 9, 2012
- 1 new photo (January 9) January 9, 2012
Meta
Twitter Updates
- Just posted a photo @ 한국민속촌(KOREAN FOLK VILLAGE) http://t.co/qrq8Zto4 2 weeks ago
- Just posted a photo @ 양지파인리조트스키장 http://t.co/clxWSMCs 2 weeks ago
- I'm at 양지파인리조트스키장 http://t.co/OqoDoNwb 2 weeks ago
- I'm at 양지파인리조트스키장 http://t.co/xTHRTczo 2 weeks ago
- 5 of 5 stars to The Way Hollywood Tells It by David Bordwell http://t.co/MtXGB8NC 2012-01-05
- More updates...
Introduction
Email: i@knigel.com
Phone: 010-7277-1979
Flickr Photo Gallery
Facebook
Twitter
Google Plus
Tumblr
Goodreads
Categories
Recent Posts
- The Kangaroo Panopticon
- Please, I Want to Go to Prison
- Oldboy for Little Girls and Little Boys
- On Pico Iyer’s ‘Where Worlds Collide’
- We are God, and God is Dead: The Deaths and Resurrections of the comedic genius, Kim Jong-il
- The Many Names: A South Korean Folktale
- Lies
- Swimming in Charcoal: Following South Korean Streams into Culture, History, and Memory
- The Obituary of Billy Capra
- Political Correctness and the English Language
Pages
- Photo Galleries
- Short Stories
- George Carlin — Parental Advisory: Explicit Lyrics
- George Orwell — Politics and the English Language
- Horace Miner — Body Ritual among the Nacirema
- Kurt Vonnegut, Jr. — Harrison Bergeron
- Shirley Jackson — The Lottery
- Ursula K LeGuin — The Ones Who Walk Away From Omelas
- Willa Cather — Paul’s Case: A Study in Temperament