- Part 7 in “How to Watch the World Burn and Stay Sane,” posted in bite-sized segments. Intro here. P1, P2, P3, P4, P5, P6
Cancel culture and the “-isms”
Finding sanity in our current socio-political discourse is a challenge, with our everyday actions scrutinized under a microscope, where the wrong word or action(reaction) can ruin your career/livelihood. The current landscape of cancel culture in mainstream society stems from “leftist” groupthink: The prevalent ideology and narrative developed in “liberal” universities, trickling down to societies’ other institutions. Orwell once wrote, “some ideas are so stupid that only intellectuals believe them.” This is notably true in an age where everyone with a verified Twitter believes their word is gospel. Not able to fathom the possibility that one might be wrong. The majority of these “intellectuals” participate in the cultural left agenda’s “woke” politics, as mentioned previously, invading all facets of modern life from marketing to political campaigns. One-way dialogue replaces two-way discourse. The truth and reality seem out of reach. So what is to be done? For the individual, the key is to stop viewing issues on a bipartisan spectrum. Research all the facts and think independently. As Andrew Yang said: “Not left, not right, forward.” Through pigeoning people based on identity markers, we cannot see the individual behind the masks: behind society’s roles to play. Do not be so easily influenced by others. Make up your own mind whether or not you wish to engage in their game. If you want to play, remember, you are player one. Would you like to continue?
To fully comprehend the struggles and oppressions that all marginalized groups in America and worldwide face are monumental tasks. However, it does a disservice both intellectually and politically not to uncover and tackle the facts that stem from discussions on “-isms” (racism, sexism, etc.). Although cases of “-ism” have validity, the fetish of deeming every situation as such is problematic for the sanity of society at large. Many every day “-ist” encounters, termed “microaggressions,” which, not to belittle their existence, are open to subjective interpretation. Although the real-lived trauma of physical violence can be triggered through “microaggressions,” in many instances, it stems from an inability to cope with the emotional response to an action or remark perceived as “offensive.” It undermines the actual discriminatory and racist practices that members of society face and becomes a rallying point to create more divisions in social and political discourse.
Identity politics was not inherently problematic. In the 20th Century, it was a positive force for change, exemplified by the Civil Rights Movement and women’s suffrage. Furthermore, identity in its connection with culture is essential. Culture makes human existence interesting; it provides flavour and delight to experience art, music, food, and so forth. However, at the same time, it can be a double-edged sword if used politically as a way to boost our egos. “Our culture is more important than that culture.” This comparison culminates with an in-group and an outgroup — an Us vs. Them mentality. The “othering” of people who don’t belong in our in-group is dangerous. Emphasis on “intersectionality,” although perhaps applicable in social studies or other academic settings, for the most part, simultaneously de-emphasizes the individual and shared human existence.
Solidarity as “allies” of oppressed groups around the world and championing their rights is understandable. However, driving divisions between groups of people in the process, increasingly prevalent in the long run, is counter-productive to any form of substantial change. Especially since groups utilize emotionally charged reactionary rhetoric leaving little room for discourse and discussion from varying viewpoints. The current logic of movements is such: “Since you are not (as) marginalized, your voice does not matter; since we’ve (they’ve) been marginalized, it is our turn to control the narrative.” Although, in many cases, the narrative is controlled by others without necessarily having the best interests of those at heart.
Identity and the Ego
We have an ongoing need to attach ourselves to socially constructed definitions. Constantly running away from the actual reality of who we are, we find validation only in an identity, created and verified by the external world: “ego identity.” The “ego identity” provides us a conscious sense of self, developed through interactions with others which can change based on new stimuli we receive in our daily lives, whether it be news on the TV or exchange with another person. When we are younger, as we are in the beginning process of forming our ego identity, we often copy the behaviour of others, whether consciously or not, around us that we deem to have “successful” traits. However, the malleability to learn from experiences is lost over time if we do not practice mindfulness, as our worldviews and beliefs become more entrenched as we age. Divisive identity politics detaches us from the conception of what we are as human beings. It reinforces ourselves as rigid self-encapsulated egos, that when the occasion arises, joins others in forming collective egos brushing and colliding with other groups of self-encapsulated egos. By bathing in the prevalence of identity politics, we find ourselves more ingrained into the societal struggles of groups of people without any give or take to facts and reason.
Does identity have to define how one must live one’s life? Identity is only part of the picture. We must find our inner human, our shared humanity. Our identities as a constellation of who we are must coexist and be viewed holistically to create a proper semblance of self. Introspection is the only way for real and long-lasting change. Otherwise, we are lost, merely moving from one worldly controversy to the next, one small pleasure to the next. If we spent half the amount of time grappling with our inner world as we did with our external world, the path for dialogue, consensus-building, and real-world solutions would become apparent.
“If we want justice for minorities and cooled wars with our natural enemies, whether human or non-human, we must first come to terms with the minority and the enemy in ourselves and in our own hearts, for the rascal is there as much as anywhere in the “external” world — -especially when you realize that the world outside your skin is as much yourself as the world inside.”
— Alan Watts
