a beautiful question

“How, in an age of useful but overwhelming media, can we push a less anthropocentric perception of the natural environment into the context of Western ethics?”

I chose this question because recently, environmental sustainability through sick polar bear biopics and plastic straw revolts has slowly leaked into news coverage and pop culture. Between rising sea levels and ever-increasing carbon emissions, mankind’s relationship with the natural world needs to change immediately. Environmental ethicists argue that the only real way to create long-lasting sustainable change is for ethical systems to recognize the non-instrumental value in the natural world. We must stop valuing trees and oceans as something we can use. This even extends to saving the planet, so that we may keep using it. Tree-hugging is seen as radical because the action asserts a different kind of value on the tree. It is not future paper on which the hugger will write, but rather something valid in its own life.

No amount of “Landfill” posters taped to trash cans on campus is going to effectively readjust the mindset of students. No amount of Facebook posts are going to effectively reduce coral bleaching, and this has always been so overwhelming to me. However, with societal reevaluation of human perception of the environment, we can cultivate a new ethic with a new generation of conscious citizens. I just would like to know how.

In A More Beautiful Question, Warren Berger defines a beautiful question as something ambitious yet actionable, a question that shifts the way we perceive or think about something and in turn be a catalyst for change (Berger 8). Berger’s beautiful questions demand action and leadership that expects results. Asking how we can encourage more ethical, sustainable relationships with our race and the biosphere demands action quite urgently in fact.

Similarly, Dr. Stamant’s discussion on literature as leadership made me analyze the action component of climate change. We discussed whether informing people or getting people to think about your cause is leadership, or if leadership requires personal tangible action. I think as this applies to sustainability, we need to start with climate change awareness and education but always lead into real action. Environmental awareness’ initial lack of tangible action does not invalidate it as leadership because it is absolutely essential to positive change. However, without action in response to this newfound awareness, we have not accomplished sustainability. Luckily though, I think environmentalism is such an issue that innately when successfully informed, demands action.

Another influential presentation was that of Dr. Ivanova and her exploration of memes as codified language. Environmental sustainability is honestly kind of a hard sell because it requires hard lifestyle changes and does not promise instant gratification. In an age where we communicate so rapidly and chaotically with humor and image, we are often simultaneously overwhelmed and deeply impacted. Dr. Ivanova’s presentation made me ask how we can use our newfound internet language to communicate and demand sustainable action, particularly from our youth.

Works Cited

Berger, Warren. A More Beautiful Question: The Power of Inquiry to Spark Breakthrough Ideas. New York: Bloomsbury, 2014.


to ghana; omo tuo

This Spring, I will be traveling to Ghana where I am excited to try as much local food as I have the time to eat. I expect to encounter Omo tuo, which is a Ghanaian staple food made by grinding and rolling rice into large, soft balls. Omo tuo is usually eaten by tearing apart the balls of rice with your fingers in order to dunk the pieces into peanut or groundnut soup, and it became rather popular in Ghanaian society due to the simplicity of its recipe.

Ghanaian independence, which started in 1957, led to a massive increase in dietary consumption of rice in the country, particularly in urban areas. The new trend of rice consumption was brought about by an increased and more stable income, advantageous government pricing policies, the convenience of storing rice, and of course the simplicity of rice cooking. After gaining independence from such intensive colonial influence, the Ghanaian government wanted to shift primary food sources to such that could be grown on Ghanaian soil rather than imported, helping to improve the reality of the Ghanaian economy. Ironically, however, Ghanaian society has popularized rice consumption to such a degree that they cannot satiate the current rate of rice consumption with exclusively Ghanaian-grown rice. Ghanaian citizens actually prefer to not eat locally grown rice due to its poor production quality which most believe was the result of the country scrambling to produce enough rice after independence. Most rice is actually purchased from larger trade centers like Accra, the Ghanaian capital. In order for Ghana to be wholly self-sufficient in rice production, they must technologically adapt to more conservative ecological irrigation methods.

After the experience of industrialization through colonialism, food history in Ghanaian society shifted. To use rice as an example, people wanted to consume clean, pure rice produced en masse, leading brown rice to be perceived as dirtier or less polished than white rice. Most all Omo tuo is made with white rice as a cultural result. The whiteness is associated culturally with a perceived modernity or richness. Culturally, it is considered much more favorable to present guests with white rather than brown rice. Some food scholars believe this issue is also fueled by the subtle racism in colonial Ghana, but others dismiss this conclusion.

Omo tuo is such a popularized staple in Ghanaian culture that restaurants across the country boast Omo tuo as a special on Sundays. During my Omo tuo research, I could never find an origin story for the particularly Sunday tradition, rather I found hundreds of Facebook and Instagram invites to Ghanaian restaurants, boasting the Omo tuo special. Most of the Ghanaian population adheres to Christianity religiously, making Omo tuo consumption after Sunday morning service an extremely popular Ghanaian practice, indicating the breadth of colonial influence on the culture. Omo tuo is known to be eaten when people meet to watch football, or American soccer, together on Sundays.

I am really excited to travel to Ghana and try Omo tuo for myself, especially now that I understand its rich relationship with Ghanaian history.  

five strengths

          Four of the five strengths identified in my report fell under the “Strategic Thinking” domain: Ideation, Input, Learner, and Intellection. My initial reaction to being classified as a strategic thinker was one of astonishment. Strategic thinkers are careful planners; they position armies for battles. I value long naps, and I love baking shows which does not exactly remind me of Sun Tzu. Then, I read the description for “Ideation,” my most prominent strength, and now I hope people see me as a strategist. We value creativity in order to emphasize the clarification in and value of the “contrary and bizarre.” Through StrengthsQuest I realized that I have always been interested in synthesizing the in-between spaces others might not necessarily look. For example, my favorite paper I have ever written was on the emasculating reality of the environmental sustainability movement in the book Fight Club. I was really in love with the moment that people reading my paper would unfurrow their eyebrows when they finally understood the connection I was making. In work environments, I love to listen and synthesize the ideas and interests of my team members. I look forward to creating content that reflects everyone’s valid contributions.

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