An Experience in Psychosomatic Studying: An Epiphany!

The definition here of a contemplative practice surprised me, as it is referred to as a skill. While most will see it as something to participate in, an action that’s not necessarily capable of someone describing it as being good at it or being bad at it, it’s highlighted in this blog post that it provides an increase in focus and comprehension qualities. When analyzing this statement myself, I realize the relationship between the distant facts in coursework and the everyday reality is woven with the threads of the learner’s perspective.

The reference to the living systems practice also reminded myself of another contemplative practice which stood out to me, exotic foods. Being a first generation American in Washington, I have experienced first-hand the view historical American generations have on food unfamiliar to them. I was raised on both sides of the coin, by my Egyptian family and the American society.

Most Challenging Foods - The Secret Traveller

Via The Secret Traveller

The heightened emotional response to these contemplative practices was affirmed and enhanced when I experienced a direct and intimate connection to course work. This involvement resulted in me stretching my hand out to reach for this intimate connection to course material I did not have a direct, familial connection with, to develop it instead.

It is this epiphany that I’ve concluded from this blog post. I want to agree with and applaud the description of contemplative practice being a skill of both emotional awareness and informational awareness. Without this skill, what are we really learning? I feel as if everybody can agree that facts and feelings rest gently on a sensitive scale, even if it doesn’t seem like it. The two, much like everything else in the world we share, are interconnected in a complicated, yet beautiful system.

Letting Your Guard Down in a Time of Crisis

During a pandemic it is natural to worry about your defense systems. Will my immune system fight off the disease? Will my financial savings and food stocks last long enough? Will my government adequately protect me from hardship? In all of this, it can be easy to neglect one of your most important defense systems: your ego. Your ego acts as the immune system of your personality, reacting defensively to the information you receive and filtering it through various emotional and intellectual processes until it aligns with the way you conceptualize the world. The biggest worry during a time of crisis is not that your ego will fail to protect you, however, but that it will protect you too well. The quarantine has put my ego on high alert, and I have often found myself stressed, irritable, and defensive because of it. In a class such as ours that deals with controversial topics, this could make it difficult for me engage with challenging information, but contemplative practices have been crucial in allowing me to openly and honestly engage with ideas that challenge my worldview.

These practices work by altering my learning environment and physiological state. During a contemplative practice I am in a safe, comfortable, and quiet environment which allows me to relax. In this state of peace, my ego is able to let its guard down and I can abandon the defensiveness I feel towards challenging ideas. For example, while learning about fossil fuels, my mind is usually coming up with excuses for why I am not personally responsible for environmental damage, or why the information I am learning does not apply to me. A contemplative practice, however, lowers those defenses and forces me to engage with the material more honestly. I was not just hearing statistics, but I was feeling the information on a visceral level and applying it directly to my own life without making excuses. I also find that my ego encourages me to think linearly so I can ignore the wide range of effects my lifestyle has on a global scale; thus, contemplative practices have made it easier to think systemically which is crucial when analyzing our complex food system.

Note: I’m not sure this really came from the Buddha but I’m sure he would agree!

Overall, I have found the contemplative practices extremely helpful at improving mindfulness and self-honesty, and I now see them as a necessary step towards internalizing the things I learn. I believe that exercises like these will be critical for us as a society to be open and honest about our most significant problems, which will be necessary if we ever wish to solve them.

There is always more you can do.

I chose to respond to Aaron Baker’s post “Is your Hunger Natural or Affluent?” (link: https://sites.uw.edu/pols385/2020/05/04/is-your-hunger-natural-or-affluent/). The question posed in his title is something I have been grappling with since I shifted to a plant-based diet due to unethical practices in the meat and dairy industry. I thought his response was very insightful, and I especially appreciated his statement “Just as hunger may be ubiquitous in the state of nature, it is equally possible for it to be absent entirely in a relatively affluent state in which the parameters of self-preservation have been redefined.” His thoughts made me consider how I drastically redefined my diet by only considering plant-based options as permissible for my self-preservation, despite there being ample other food options surrounding me. Thus, it seems as if I have redefined my “self” that I wish to preserve. My goal is not to simply keep myself alive, rather it is to maintain optimal nutrition, ethical consumption, and great taste.

Veganism News and Political Cartoons

From this, I drew a connection to “The Color of Food” (https://canvas.uw.edu/courses/1372505/files/63044076/download?wrap=1) article we read in class, which described the “good food movement” amongst privileged middle-class individuals who prefer to consume organic food. The article goes on to describe those economically excluded from this movement, who rely on food supplied through the enormous food production chain that exploits people of color and “often forces workers to live in conditions that are close to poverty.” So, when I search for vegan meals, my hunger isn’t natural, it is affluent. Recognizing how much of the world struggles with food sovereignty allows me to stave off complacency as in my fight for change in the food system. I recognize a vegan diet isn’t enough, and that holistic change that provides everyone equal access to good food as I do today is my ultimate goal.

Food Sovereignty - SourceWatch

A Response: The Time to get to Know What’s in My Cup

A response to: “The time to get to know what’s in my cup” by grahamms

As a fellow coffee drinker, @grahamms’ reflection resonated with me. Not only do I regularly consume large amounts of coffee but it’s also my way of connecting with friends and family. Interestingly enough, the thing that connects me to people is the one thing I’ve never considered myself connected to. What I mean by this is that I never give it a second thought. Coffee makes me feel good, therefore, I drink it. And that is that. @grahamms brought up an interesting point in his post- the introduction of coffee pods. We no longer see the coffee we’re drinking! We’re consuming a product that hugely impacts our environment and we don’t even see it anymore.

I like contemplative practices because they allow us to open up a dialogue with ourselves and others. It puts us in a space where we can question the process of things and the role we play in it. That is why when @grahamms voiced my own feeling of impotence as he mentioned his lack of control over the issues of coffee trade; it led me to wonder- what can we do? Would decreasing or completely stopping our consumption of coffee help alleviate this environmental problem? 

I thought back to Richard Robbins’s essay on the consumption of beef and sugar from a few weeks back. Although Robbins considers reduction, he notes that there are a couple of inconveniences tied to it; not only would the size of the reduction have to be extremely large to see real change, but it would also cause severe economic disruptions. He concludes that it’d be difficult to change our consumption behavior because it’s such a central and necessary part of our culture. 

Although this didn’t leave me with any concrete answers, it did get me to think about the problem and all of the interdependent systems involved. And that is what contemplative practices are all about.

Post-Contemplation Considerations of the Food System

This post is a response to “What Contemplative Practices Have Taught Me about Problem Solving” by, Sydney

In “What Contemplative Practices Have Taught Me about Problem Solving,” Sydney reflects on feelings of restlessness, not knowing how to make a meaningful difference as a consumer in a food system that simultaneously benefits some (in particular, us) and negatively impacts others. I agree with Sydney, we must examine our own relationship to the existing system prior to effective systems analysis. We know, at this point in the course that a system is an interconnected set of aspects that is organized in a way that achieves a function or purpose. We are evidently a part of the world food system. However, I want to extend past this and begin to incorporate and deliberate options for  next steps following effective contemplation.

I offer a consideration of another article “How Consumers and Farmers Can Transform Food Systems” by Tania Strauss and Maria Elena Varas. This article discusses both a farmer in Vietnam who has little access to beneficial food systems information as well as a consumer, Meaghan, in the United States who navigates the food system with consistent flows of contrasting information from social media and mainstream news. Meaghan is an individual that resonates with most of us, when shopping we consider all of the information that has arrived with us through our education, our social media usage, and our familial teachings. Strauss and Varas argue that consumers should be at the heart of any solution that is considered to make the world food system more effective for everyone. We, as consumers, hold the power and ability to change demand and ensure that food systems operate in a more sustainable manner for producers and consumers. This would suggest that you and I are at the center of this “food systems crisis,” that it is up to us to reconfigure this system to work for us, as well as the people that produce our food.

This graphic places consumers at the center of the image, much like Authors Strauss and Varas do. (https://www.foodshedinvestors.com/faq/what-is-a-foodshed-ecosystem)

When we turn to the World Economic Forum’s Food Systems Initiative Report on the role of incentives to enable food systems to transform, there is only one suggestion for the general population to engage in, simply changing consumer behavior. The other three pathways for developing incentives to transform food systems are repurposing public investment and policies, business model innovation, and institutional investments. Therefore, I posit a question; to what extent is individual responsibility integral to the alteration of the food system to become more conducive to all actors involved? Furthermore, is the concept of individualism infiltrating the discussion on the improvement of the world food system in a prohibitive manner?

This is a graphic that captures the WEF’s food systems initiative on the role of incentives to enable food systems to transform recommendations of how to achieve food system aspirations. (https://weforum.ent.box.com/s/35vs54zp4mqfnlg17lb6yli5rsc9bg2x)

I do not mean to end this discussion with further questions, however, it feels inevitable to continue to prod at the questions at the hear of these issues, we must converse and engage with one another to develop the most effective practices and responses.

Finally, with consideration of the concept of individualism, I suggest the following articles in an effort to further contemplate our roles in this world food system.

Best,

Sophie Stein

 

 

Connections and Projections

The connections intertwining each and every system on this planet exist in numbers of infinite proportion. Reflecting on this reality enlightens the sense of dependency functioning structures demand from one another. In this microscopic glance highlighting the effects of contemplative practices, I feel obligated to specifically express how participating in this activity helps in various aspects of my life. However, the specificity comes from a singular contemplative practice assigned as homework during the week on living systems.

The thread of enriching lectures began with the start of this quarter. In week two, a lesson focusing on the presence of living systems within living systems resonated with me. The informative section of the lecture itself was cleverly called “From Personal to Planetary.” The meditation portion of the week offered insights I had yet to consider. I observe myself as an extremely spiritual individual, and I posses a solid belief of acceptance that each cog in the machine we give and take from is a part of us as much as we are a part of it. This machine includes the lock, stock, and barrel from our industrial works to the dirt the worm slides over. I believe this kindred relationship between all things must extend from all we interact with, including ourselves.

Recently, I’ve developed a focus/ hobby on enhancing my flexibility. While I was listening to this unique practice, one idea that stuck with me was that I breathe in air that I am not the first nor will be the last to breathe. Even something as mindless as air interacts with everything. As I stretch, I believe in working with my body and encouraging its limits instead of disciplining them. Breathing is a key part of stretching. This association with all living systems, including myself, allowed me to understand how crucial all function parts are in every system no matter how small: from the air we breathe, to my body, to the world.

 

What Contemplative Practices Have Taught Me About Problem Solving

In a course about the food system, it makes sense that we have time dedicated to digestion, to contemplation. To the breaking down and consideration of our place within the complex global food system.

But truth be told, my experience with these contemplative practices have been mixed. They have provided me with a chance to dive into my own experiences relating to food and to the world beyond my immediate reach. But there have been times when I simply could not comfortably sit through a full practice. I had to ask myself why did I have this sense of restlessness? I found that my response to the practice is dependent on two things: content and headspace. 

Contemplative practices will often require that I reflect on my own privilege within the food system. I recall sitting through a practice reflecting on the production of chocolate, and throughout this practice I alternated between feeling restless and driven as I began to try to figure out ways that I, as both a consumer who benefits from the current production methods and as a citizen who finds the use of unpaid labor appalling, could make a difference that actually matters.

I had entered this practice with a relaxed and clear mind, unlike days where I had entered a practice feeling mentally exhausted. Having a clear headspace allowed me to delve into the mixed feelings and thoughts I had in a constructive manner. On days where I enter feeling strained, I struggle to escape my anxieties and to focus my mind on the material.

Image is my own and may not be used without my permission; illustration of introspection within a particular headspace

These practices have ultimately led me to the following conclusion about how we approach systems: finding solutions to a complex problem first requires an analysis of one’s relationship to it, yet such analysis cannot be effectively done by an exhausted mind.

 

Do contemplative practice is worth your time?

It is the first time that I experience a contemplative practice during class. I was already familiar with similar practices, mostly used to learn how to manage stress during high sportive events.  Indeed, I was curious to try it in a new environment far from the goal of reducing stress on a tennis court.

My goal in such practice, which can be different for everyone, was to gain more productivity on the long run. For instance, our time class is 1 hour and 20 minutes long. I notice that 50% of the times, I watch the clock for the first time exactly 37 minutes after the class has begun. This time, which can vary to a few minutes, correspond to the time that I begin to lose my focus. Then, 10 minutes later, after fighting to stay active in my listening. I simply start to have an idea which brings to another one and so on. Suddenly, I get back to the present moment. But, 5 minutes are gone, I have no idea or memories or what just been said, and I am quite tired. However, when a contemplative practice happens before this period of inattention, I refresh my mind and start how I begun, which means, ready to learn.

Comment être libre de ses pensées ? | Sacré Bonheur

To conclude, I see the contemplative practice as a great cut in our class or in any intellectual activity that requires intellectual implication to get a refresh mind, and being ready to learn. However, it depends on people, not everyone like it at the same moment. Also, if we start with a skeptical mind or preconception, it can be hard to find it interesting or relevant (I was personally in this case). Hence, it is important to choose the right moment and be willing to do it for yourself rather than do it as a work.  In a sense it works like hypnotism, you need to let you guide to be able to successfully doing it.

Le Penseur | Musée Rodin

Raisins are a Cover-Up Story

When I was young, I would make these raisin apple cinnamon muffins. Biting into the delicious treat I made and tasting the sweet yet sour raisins on my tongue, I never realized how a such a simple food can represent something so immense.

The Sun-Maid Raisins commercial describes their raisin-making process as simply using grapes and sunshine. What they fail to convey, however, is the fact that there are people hard at work doing strenuous labor. If not, the industrialization of agriculture destabilized the the job market for a substantial amount of people. This kind of cover-up has happened and continues to happen all over the world. For example, while the world is focusing on buying toilet paper and stocking up on goods, minority groups are getting their organs harvested forcefully while still being alive. This has further reminded me that the media will do almost anything to create a distraction from things that need to be focused on as well. Some questions I will continue to ask myself from this point on is what other things are going on besides this that deserve attention additionally? How can I help bring these stories out for others to hear and be aware of?

 

This contemplative practice at first felt slightly unproductive to my time. However, creating these connections to the outside world and what I can do to help make this world a better place for everyone living in it. I did not find a lot of linkage between what I have learned in this contemplative practice and what we have learned in this class as a whole. Altogether, although these mediations and contemplative practices may seem ineffective, it can open your mind to a world of new ideas.

Works Cited:

Smith, Saphora. “China Forcefully Harvests Organs from Detainees, Tribunal Concludes.” NBCNews.com, NBCUniversal News Group, 18 June 2019, www.nbcnews.com/news/world/china-forcefully-harvests-organs-detainees-tribunal-concludes-n1018646.

Thoughts on hunger after contemplative practice

The most inspiring contemplative practice topic for me is hunger. I’m now feeling hungry. My belly is feeling empty and is urging me to eat some food. The feeling of emptiness is compressing my stomach and makes me feel stressful. But when I close my eyes and try to control my inflation, the feeling of compression is minimized to be unimportant and becomes part of my body. 

    When we think about why we feel hungry, we notice that it’s a natural inner force that help us preserve ourselves. It is not necessarily a desire, but can be rather, a need of energy. We need energy as it is the basic factor of survival. If we cannot feel hungry, we cannot feel the importance of basic resources for humans, and we cannot experience the same feeling our ancestors or some people in the world are experiencing.

Farmers are dumping milk during pandemic.

     As we look at the one week’s food of families around the world, we realize the big gaps between individuals and consider whether we really need that much food or not. A Aboubakar family of Breidjing Camp spends $1.23 on their food weekly while a Melander family of Bargteheide spends $500.07 (Menzel, 2008). Why does this happen? Food shortages and climate change comes up into our mind. The droughts and flood destroy harvests and lead to regional lack of food. But when we look at our refrigerator and bins, there might be plenty of food inside. Why can’t we allocate the food fairly? Power disparities, originated from human beings’ greedy nature, lead to the economical imbalance. Nowadays, people not only eat because of hunger, but also because of stress and boredom. Even if we have already fulfill our basic needs, we never stop. The overflow of desire of some people cut the resource available for other people and lead to the economic inequality and hunger.

Reference

Peter Menzel’s and Faith D`Aluisio. Hungry Planet: What the World Eats. Tricycle Press, 2008.

Leighton Schneider. Dairy farmers dumping milk amid COVID-19: Pandemic’s impact on the dairy industry. ABC news, 2020.