Such experiences are not necessarily pleasant at the time they occur. The swimmer’s muscles might have ached during his most memorable race, his lungs might have felt like exploding, and he might have been dizzy with fatigue - yet these could have been the best moments of his life. Getting control of life is never easy, and sometimes it can be definitely painful. But in the long run optimal experiences add up to a sense of mastery - or perhaps better, a sense of participation in determining the content of life - that comes as close to what is usually meant by happiness as anything else we can conceivably imagine. — Mihaly Csikszentmihalyi, Flow: The Psychology of Optimal Experience (via wretchedoftheearth)
Not only TOMS, but also Starbucks and even Lockheed Martin and Wal-Mart have learned that linking their products to charitable causes makes for good business. We no longer buy only what we need, or even what broadcasts our identity. We buy what makes us feel like good people, and what makes us feel like members of a good, global community. The easy way to look at TOMS is to praise their charitable work. The harder, more troubling way to look at TOMS is to acknowledge it as an example of how corporations have assumed work most often associated with self-identified religious organizations: building community, engaging in charity, and cultivating morals.
TOMS is not alone in its willingness to link progressive social action with consumer spending. In fact, it exemplifies a broader corporate embrace of “conscious capitalism.” Coined by Whole Foods CEO John Mackey, this business model assumes that “the best way to maximize profits over the long-term” is to orient business toward a “higher purpose.” So Starbucks sells coffee to “Put America Back to Work,” the (RED) campaign raises money to fight AIDS, and—in the best example yet—Sir Richard’s Condom Company sends a condom to Haiti for each one it sells (“doing good never felt better”). Meanwhile, Bank of America logos decorate PRIDE banners and Lockheed Martin brags that it is a “champion of diversity.”
The globalization of neoliberal capitalism, and particularly the popularity of “conscious capitalism” as a practice and a discourse, signals a change in the landscape of U.S. religion and politics. “Neoliberalism” most often refers to a loosely cohering set of economic, social, and political policies that (1) seek to secure human flourishing through the imposition of free markets and (2) locate “freedom” in individual autonomy, expressed through consumer choice. But it is also a mode of belonging, where ritual acts of consumption initiate individuals into a global community of consumer agents. Within neoliberal logics of religious and political action, consumer transactions and corporate expansion are recast as forms of spiritual purification and missionary practice. And within conscious capitalism, the “higher purpose” is a world in which all people have a chance (or obligation) to participate in free markets—understood as a multicultural community of consumers.
For Mycoskie—whose title is “Chief Shoe Giver”—building this multicultural community is a theological mandate. He frames his Christian faith as a component of his personal relationship to the company. At the evangelical Global Leadership Conference, keynote speaker Mycoskie answered a question about whether TOMS represents any “biblical principles”: “TOMS represents a lot of different biblical principles. But the one I go back to again and again is the one in Proverbs. Give your first fruits and your vats will be full. … Because we did that and stayed true to our one-to-one model [even amidst financial strain], we’ve been incredibly blessed. We really did give our first fruits.”
In non-confessional settings, TOMS proffers a humanistic version of this prosperity gospel, recast for a neoliberal age. Losing the Bible quotes, the company emphasizes that the “fruits of faith”—in this case, economic success—abound for those who embody the ideals of authenticity, good intentions, and service. Or, “higher purpose” is profitable. TOMS is successful because it creates opportunities for people to live into their own “purpose” through a simple transaction: buying a pair of shoes.— TOMS Shoes and the Spiritual Politics of Neoliberalism (via lunagemme)
Emancipation was supposed to be enough. ‘Separate but equa l’s supposed to be enough. Brown v. Board of Education was supposed to be enough. The Civil Rights/Voting Acts were supposed to be enough. Affirmative action was supposed to be enough. A black president is supposed to be enough. Yet, here we are, facing mass incarceration, food insecurity, chronic unemployment, the erosion of the social safety net, income inequality, housing discrimination, police brutality and the seemingly unending deaths of our young people at the hands of police and armed vigilantes. Pardon the ‘profound gloom.’
What some call depression or pessimism, I would call impatience and rage. Our impatience and rage is what has produced progress. That we are still impatient and angry reflects not black people’s failing but how far America still has to go. My question/challenge to white people who claim to be on the side of equality and justice: when will you get just as angry that these things have been done in your name? — Mychal Denzel Smith, "The Function of Black Rage" (via ethiopienne)
Saying things like “we’ve gone from white hoods to business suits” is one way to seem to speak to contemporary racism’s less vocal, yet still insidious nature. But it does a disservice to the public understanding of racism, and in the process undercuts the mission of drawing attention to contemporary racism’s severity.
It wasn’t the KKK that wrote the slave codes. It wasn’t the armed vigilantes who conceived of convict leasing, postemancipation. It wasn’t hooded men who purposefully left black people out of New Deal legislation. Redlining wasn’t conceived at a Klan meeting in rural Georgia. It wasn’t “the real racists” who bulldozed black communities in order to build America’s highway system. The Grand Wizard didn’t run COINTELPRO in order to dismantle the Black Panthers. The men who raped black women hired to clean their homes and care for their children didn’t hide their faces.
The ones in the hoods did commit violent acts of racist terrorism that shouldn’t be overlooked, but they weren’t alone. Everyday citizens participated in and attended lynchings as if they were state fairs, bringing their children and leaving with souvenirs. These spectacles, if not outright endorsed, were silently sanctioned by elected officials and respected members of the community.
It’s easy to focus on the most vicious and dramatic forms of racist violence faced by past generations as the site of “real” racism. If we do, we can also point out the perpetrators of that violence and rightly condemn them for their actions. But we can’t lose sight of the fact that those individuals alone didn’t write America’s racial codes. It’s much harder to talk about how that violence was only reinforcing the system of political, economic and cultural racism that made America possible. That history indicts far more people, both past and present.— The ‘Real Racists’ Have Always Worn Suits | The Nation (via so-treu)