A New American Dream

December 23, 2018 By David Griesing Leave a Comment

I took this photo on the Fourth of July in Glenside, a town just outside of Philadelphia. Its citizens had set out chairs, waiting for a parade to honor a struggle that began in revolution but seems to have lost its momentum today.

Looking back at past newsletters and from them, even farther back in my life and my parents’ lives, I was surprised by how much I’ve been thinking about the future this year. It wasn’t my original intention.

I guess I’ve become convinced that the deep-down quality of the present isn’t the same as it seems on the surface—that the core I remember has been hollowed out—and that what’s coming next may shatter the illusion that the party we’ve been enjoying in spite of it will go on forever. Still, there is no denying that the party has been pretty grand while it’s lasted, a place to enjoy ourselves amidst all the comforts of home.

In our lifetimes and our parents’ lifetimes, America sold the Dream of sunny, middle-class home ownership, consumerism, material comfort, and upward social mobility that it thought it needed to reward its WWII veterans and win the ideological battles of the Cold War. (Our kitchens are nicer here than they are in Moscow.) Madison Avenue’s advertising machine helped with the sales pitch, and today we’ve not only won these wars but continue to live the Dream we were supposedly fighting for. And let’s face it, that American Dream has been delivered to many, if not most of us despite our rising income inequality, our concern that our kids may end up with “less” than we have today, and our shabby public infrastructure.

Of course, Edmund Phelps’ “mass flourishing” has been tapering off since the 1970’s (my 11-25-18 post) and our safety nets are fraying, but even the poorest neighborhoods have wide-screen TVs, smart phones, and more than their pets could ever want or need. So why, amidst all of this plenty, are we wondering: “Is that all there is?” Is that comfortable surface all that we’re working for? Living for?

Maybe some of the uneasiness is recalling—on some level—that we once had more ambitious dreams than getting the latest gadget from Amazon delivered in an hour, binge-watching another series on Netflix, or pleasuring ourselves with the latest meme on Facebook. We’ve either heard about or actually remember a time when the American Dream was much bolder than the warm bath we’re sitting in today—and that those more vital days weren’t so long ago.

In his 1999 book For Common Things, Jed Purdy recalls the transformative political climate of The Great Society of the 1960s where America debated ways “to eliminate” inequalities based on race and “to wage a war” on poverty. A half-century later, that debate has been reduced to “managing” the poor with welfare programs and racial inequality with good intentions. Looking at the diminishment of our public aspirations, Purdy argues that:

Americans who came of age after 1974 have never seen the government undertake a large-scale project other than highway maintenance and small wars, and relatively few are inspired by the idea that it should.

Of course, state-engineered income and racial equality would likely interfere with the mass flourishing of Phelps’ more individualistic and entrepreneurial economy. But what may be most noteworthy about where we find ourselves is the absence of any serious debate—really any tension at all—between the basic problems we face and the different ways we could solve them. This acceptance of “the way things are,” along with our sedating comfort, are the principal reasons that the American Dream has become “fossilized” and needs to be reimagined. Very little of it still resonates with any of us at its core.

Behold America: A History of America First and the American Dream by Sarah Churchwell ends with that argument. But before getting to its conclusion, most of her new book is about returning to the newspapers, speeches and other original sources over the past 150 years to identify “the gaps” between “what we tell each other that history shows and what it actually says” about the quality of the American Dream.

While Churchwell finds plenty of evidence of darkness in our nativism, racism, and materialism, the forces of light have nearly always shined brightly in our history as well. In the five years between 1915 and the end of the Great War, America rocked between an isolationist, America-First agenda to making the world safe for democracy on the battlefields of Europe and trying to create a new League of Nations. Before and after the Civil War, during the Gilded Age of business monopolies and mass immigration, and during the Great Depression some of our most selfish tendencies as a nation were in pitched battles with champions of social justice and “principled appeals for a more generous way of life.”

Through much of our history, there has always been a push and pull that defined the American Dream for the generations that were trying “to make it” here—at least until fairly recently. It’s the long stretch since the Great Society of the 1960s to the present that Churchwell is most worried about.

According to the historical record she has unearthed, the America that is reflected in its Dream has “diminished,” and the fact that we once “dreamed more expansively” has been “obscured.” As she eloquently argues, “if even your dreams are ungenerous, then surely you have lost your way.” In its 300+ pages, Behold America demonstrates how a “rich, complex, difficult dream” has been forgotten in a race that focuses on wealth, material comfort and disengagement from a broader struggle for America’s soul. For Churchwell, the time to re-energize a Promise that once motivated us as workers, as citizens and as a nation is now.

So why aren’t we doing so? Churchwell doesn’t say, but I’ve tried to offer some explanations here over the past several months—at least for our personal reluctance. Beyond disengaging from any notion that sounds like rally-around-the-flag or that asks us “to believe in something” instead of remaining at a cynical distance, preoccupation with our comforts and “the rush of the future” leave little space for the kinds of activism that challenged America’s worst tendencies in the past.

Almost a year ago (in my 1-7-18 newsletter), I quoted from a Roxane Gay essay about “the tiny house movement” that quickly turned from playful to serious regarding the promises that we make to one another.

When we talk about the American dream, we never talk about what that dream costs. We never talk about how so many Americans are one financial crisis away from losing their savings or their homes. And we don’t talk about how the American dream should not be grounded in material things like large homes or fancy cars rather than, say, single-payer health care, subsidized childcare, or a robust Social Security system.

We don’t talk enough about what should and shouldn’t be included in the American Dream and spend even less time acting on our convictions. Perhaps there’s not enough hope that anything we do will matter. But believing in our priorities enough to act on them always matters. As John Berger says in my post last month about the rescuers after the Paradise California fire, hope is the fuel, the “detonator of energy,” that drives us to act on our convictions. A dream, the American Dream, is just a good story that embodies those hopes.

I mentioned several reasons why the fuel line between hope and action gets clogged in another post last August.

The Future Is Coming At Me Too Fast to Do Anything Other Than Meet It

Whole industries can change in a heartbeat. Think local travel (Uber, Lyft). Remote travel (Airbnb). Outside shopping (Amazon). Personal transport (self-driving cars). Our phones change, the apps on them change, how we use them and protect them changes. We’re so busy keeping up with the furious pace of change, we can’t think about any future other than the leading edge of it that we’re experiencing right now.”

I’m Too Absorbed By My Immediate Gratifications To Think Long-Term

The addictiveness of social media. The proliferation of entertainment to listen to, watch, and get lost in. The online availability of every kind of diverting information. A consumer economy that meets every real and imagined need for those who can afford it. We move between jobs that fail to engage us to leisure time that gratifies us into a kind of torpor. We’re too sedated by the warm bath we’re in now to worry about a future that hasn’t arrived yet.

My General Laziness and Inertia

And not just during the dog days of August….

The only way to overcome these obstacles is by finding enough hope to want to demonstrate our capabilities and act on our generosity once again.

In the Shadow of the Washington Monument

In his poem the Hollow Men, T.S. Eliot described the moral emptiness that seemed to him to envelope everything in the wake of World War I. What he wrote then is not so different from where we find ourselves today.

Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow

The July 4th parade in Glenside aimed to celebrate what we’ve “created” and how we’ve “responded” to our challenges as a nation but it has fallen into Shadow. In our jobs, as members of a community and as citizens, the only way out of the Shadow is to “respond” once again to priorities that are bigger than our comfort or cynicism and to “create” an American Dream that is worth living in again: one capable and generous step at a time.

This post is adapted from my December 23, 2018 newsletter.

Your Upbringing Always Affects Your Principles

August 20, 2017 By David Griesing Leave a Comment

Chris Arnade may have returned to the roots of what has always been most important to him.

He grew up hardscrabble middle-class, where the choices were between new clothes and car repairs on the one hand, and a good education, on the other. He went on to become a successful Wall Street trader, but in the aftermath of the 2008 financial crash left that career behind to try and capture the stories of downtrodden but hopeful men and women across America.

I’m not saying that this was courageous or that his life today is exemplary. (You can draw your own conclusions about that.) But there may be ties between where he came from, how he climbed so far up the ladder, what he realized once he got there, and how he’s chosen to live and work ever since. The moral arc we’ve taken since childhood is worth considering—particularly its pull on us to return.

When I came upon Arnade’s story recently, the facts of his past seemed to make powerful suggestions about the ways he’s decided to set his priorities today. Of course, it’s always perilous to select and then connect up the historical dots to your current realities, because hindsight can prove almost anything when it tries hard enough. But the values that you acted on as a child are always in dialogue with your current priorities, and it seems to me that Arnade’s story demonstrates the gravitational forces that are always at play in this kind of correspondence.

Arnade’s family stuck out in its corner of the rural South because of its well-known views on civil rights. His father was a Jewish academic who had fled Nazi Germany, while his mom was a socialist activist. Arnade played sports in high school and learned how to handle a gun, but recalls being ridiculed as a n—lover. Unlike the world of his family, is hometown of San Antonio, Florida was conservative, Catholic and a bit more down-on-its-luck.

Arnade photo of pawn shop in San Antonio Florida

His parents raised him along with six other siblings. While neither big families nor limited possessions were unusual in San Antonio, the Arnades used their limited resources to take their kids on far-flung research trips that opened them up to the wider world and ultimately to send all seven to college—opportunities that were almost unheard of in their community.

Beyond his family’s politics and commitment to education, Arnade’s upbringing made him something of an outsider in another way. He was neither his family’s youngest nor its oldest child. As he said later:

“Being caught in the middle you end up something of a watcher. You never fit in entirely.”

Another Arnade photo, of a Quik Mart in San Antonio

It was almost like being an immigrant, caught between his old country and his new one.

Arnade went to college at Johns Hopkins and ended up getting a doctorate in particle physics. He parleyed his comfort with numbers into a Wall Street job, selling emerging market bonds. Arnade made a lot of money and for the first time had a comfortable life, but several disruptions were soon to follow.

In the years between 2008 and 2012, the stock market crashed, the banks that lost billions for regular people were bailed out by the federal government, his mom (who had her own views about his career) died of cancer, his proprietary trading desk was closed under new regulations, and his fellow traders were complaining that Obamacare had raised their taxes.

It rankled Arnade, and during this time, he seemed torn to his co-workers. One reported that he’d leave work to take half-day walks, reporting back later that he’d taken pictures of poor people and those who had recently arrived in America. This is how Arnade describes that transitional time in a piece he wrote for Quartz:

“I had a very good life. So did the people around me. . .

We were the front-row kids, and we felt we had done everything right. We had studied hard and gone to good schools. Most of us had parents who supported us. Our schooling got us good jobs that allowed us to live in nice neighborhoods.

Many of us were geeks, educated in the sciences, and steeped in clever rational arguments. With a PhD in physics, I was part of the wave of rocket scientists that changed Wall Street.

Buttressed by our math, our spreadsheets, our data, and our obsession with the rational, we had a confidence that grew into hubris as we entered and changed more and more industries, from baseball to finance, politics and journalism.

That hubris should have dissolved following the financial crisis in 2008. Our unchecked faith in numbers, and in ourselves, had proved disastrous. We should have admitted guilt and rethought the things we were certain about. Instead we focused on bailing ourselves out and moved along as if little had happened.

It was during this time that I started photographing New York City. I would go on long walks to escape the stress of my job in the aftermath of the crisis. I started letting my decisions be guided by unquantifiable things like empathy and curiosity rather than probability.”

When I confronted a similar career pivot, I had a refuge in the Coast Guard that was as far away for me as Arnade’s poor and immigrant sidewalks were from Wall Street. I thought about everything that was wrong with where I’d been, but never trusted enough to let my empathy or curiosity play much of a role.

With “big firm lawyer” behind me, I tried to plan my way to the future. (How much does my next job have to pay so I can cover my expenses? What values are most important to me? What do I want to be when I grow up?) My sense is that Arnade never analyzed the particles in his physics like I tried to do; his was more of a backward drift in the direction of his heart.

The job that gradually emerged for him was documenting the stories of poverty, addiction and finally, wherever there was a forgotten corner of America struggling for dignity. To find these stories Arnade travels the back roads, sleeping in his van or cheap motels. His wife was alarmed at first by his change of focus and loss of income, but she became his collaborator as he posts his visual chronicles on his Flikr account, in essays created for The Atlantic, or in videos about the aspirations of Trump voters.

Arnade seemed to be looking for the truths that had been masked by his upscale life.

In a 2013 interview on NPR, he recounts how one homeless junkie told him that do-gooders often “offer to buy me lunch. But very rarely does anybody ever ask me who I am.” So Arnade started asking.

After one conversation, he asked the call girl how she wanted him to describe her in the picture he had taken. “As who I am,” she said. “A prostitute, a mother of six, and a child of God.” Encounters like this challenged his outlook. “I naively thought that I would see the same cynicism towards faith that I had, and I saw the exact opposite,” he said. Since their optimism seemed revelatory, he thought that it might say something to others too.

Arnade picture of Jose Villa in La Villita, New Mexico after Villa shared his American Dream: “To live a successful life on your terms, to be accepted by others on your terms, and to accept others on their terms.”

According to The Wall Street Journal story where I first learned about him, Arnade’s new career “is an attempt to reconcile his multiple identities.” Maybe. But it certainly includes a return to what he thought was most important to him as a kid. In that NPR interview about his new job, Arnade says: “This is more comfortable to me. This is what I grew up with.” And in what was described as a view from the back row interview, he had this to say:

“I often use my favorite example, which is McDonald’s. I grew up in a white working-class town, so for me, it’s kind of rediscovering what I already knew. But McDonald’s, which is viewed with contempt [by the front row], is actually a center of community, it’s where people gather. McDonald’s is not a joke.”

Of course, his kind of route is never a full circle. Everyone changes along the way, and the back row isn’t known for writing in The Atlantic, The Guardian, or being interviewed and profiled as often as he is. But Arnade has become a kind of megaphone for the values of his heartland, where residuals of respect, reverence, and outrage over injustice remain. It’s not only what he knew and felt was important back then, but his processing of it by that outsider’s perspective in all the years since.

Moral foundations are first established in childhood. They don’t determine what follows, but are always a part of the continuing conversation that conscience plays inside our heads.

Most people find it hard to look at themselves from a critical distance, decide what they should or should not do, and go on to act accordingly. What does my basic decency require me to do here, they wonder. One way to liberate the conversation from the confusion that surrounds it is to ask: what would the child in me do?

—just like Chris Arnade might be asking.

You Are What You Do

July 9, 2017 By David Griesing 1 Comment

The story about Cowtown and Grant Harris, as told in this week’s Yeti sponsored video, plays like a bedtime story. It grabs you by the emotional lapels at those first shots of galloping horses far below. And it never lets go.

Once upon a time and somehow, improbably, up to the present, the oldest rodeo in the United States just happens to be 7 miles from Exit 1 on the New Jersey Turnpike, or 20 odd miles southeast of Philadelphia as the crow flies. It launched in 1929 to attract bigger crowds to the Salem County Fair, and with a few fits and starts during the Depression and War years, is still going strong.

The self-described “Best Show on Dirt” runs every Saturday night from May to September. Its roster includes 7 separate events: bull riding, bareback riding, saddle bronc riding, steer wrestling, girl’s barrel racing, team roping and tie-down roping.

In saddle bronc riding, the cowboy holds on with one hand while keeping the other raised towards the heavens in the hope that he can stick to the saddle for the whole 8 seconds. A smooth, rhythmic ride is what scores the best. In girl’s barrel racing on the other hand, the prize goes to the fastest. Riders enter the arena at full speed, rounding each barrel in a cloverleaf pattern before galloping to the finish line. Timed to a hundreth of a second, the Cowtown tag for this event is “Nothin’ beats pretty girls and fast horses.”

All two hours come with non-stop commentary from the master of ceremonies (“Talk about closer than a coat of paint! Let’s put our hands together and appreciate a good ride!) and banjo playing by groups like Dave and the Wranglers, as reported by an erstwhile anthropologist writing for the Times.

Grant is fourth in a line of cowboys named Harris to run the Cowtown Rodeo. But while he was born to it, he grew to become a champion bull rider out West when his father decided to sell the place. The stamina and skills that win rodeos on a competitive circuit are far different from those it takes to run a business with rosters of weekly competitors, stalls full of livestock, a couple dozen employees, and a village of buildings sitting on hundreds of acres. Should he leave a job he was good at to become the CEO of a rodeo?

It was the first time that Harris had to grapple with his statement: “What we do is what we are. I don’t know how to do anything else.”

Harris not only returned to run the institution that his dad was leaving, he also had to adapt the Rodeo to changing customer tastes. When he got involved, Cowtown’s weekly competitions were seen on TV, but as Americans left its farms for its cities, Harris needed to keep the crowds coming. And succeed he did. First time visitors are always surprised at the length of the lines, the enthusiasm of the crowds, and how red-and-white signs for establishments like Russ’s Electric of Pennsville, Farmer’s Bank of Mullica Hill, Pole Tavern Equipment identify the regular viewing boxes that are filled with locals.

Today though, at 62, Harris faces another quandary. It’s about what will become of his life’s work. His daughters Courtney and Katy grew up in saddles right next to him. But they’re grown now, and as we learn from the clip, Courtney marries a cowboy and moves out West, while Katy stays closer to home, marrying an electrician named RJ. You can see how capable his wife Betsy is—what a working partner she’s been—but how are they going to carry on? Should they sell their land and business to developers when the interest on what a sale is likely to net would be more than the Cowtown Rodeo clears in a year?

Each Harris family member has to decide given how each has lived. Because what we’ve done and will continue to do is who we are.

After some bare knuckles truth telling—in the form of Harris counseling RJ that he and Katy “would have a difficult time growing together in their marriage” if he doesn’t get involved with the Rodeo’s operation—the family decides to stay put, with Katy and RJ continuing the tradition. Harris says that he needs no more money than he has already. But in the family members’ tear-filled eyes, there is a deeper calculus than that.

Nothing else we can imagine doing could ever bring us more.

Some of this story is about passing on a legacy. Who will care for the garden I’ve grown? Who will go on meeting the needs that my work has met? Who will fill my shoes and my reputation when I’m gone?

Some of this story is about furthering a legacy. How much is the work that you’re offering who I really am? Does my talent, skill, and experience “fit” this role, or would it be more fitting to do something else? What does my head say? My heart?

And finally, some of what Cowtown is about is good storytelling. Long before Yeti made videos like this one, it was selling coolers that people thought improved their status so much that they reportedly were stealing them out of one another’s boats and trucks. (Particularly in the South and Midwest, “if you’ve got Air Jordan or Lululemon money, but prefer to unwind by bass fishing and deer hunting, you can say it with a Yeti.”)

That was the first good story that Yeti told. But over time, the company also came to see videos like Cowtown as a way to connect with customers whose passions it shared. And it seems to be working. Since Cowtown (its latest) launched a couple of days ago, it has had 53,000 views on YouTube, which doesn’t include people like me who caught it in a social media feed.

Now I can’t wait to go and live part of this story too.

Your Past’s Role in Future Work

February 21, 2013 By David Griesing 1 Comment

I read a remarkable story today.

Pirated copies of the movie Argo are being viewed on TVs, laptops and at internet cafes across Iran, riveting almost everyone’s attention there on a shared history that has been difficult to recall with any clarity given the hardship of those intervening years.

What’s remarkable is that millions of Iranians seem to be using a Hollywood movie to come to terms with their past so they can stake a better claim to their future.

Presenting truths that can set you free always has its consequences. It will certainly provide a more reverential cast to Argo’s Oscar buzz this weekend. It may also prove to be far more worrisome to Iran’s current leadership than all the Israeli bombers, economic sanctions, and stuxnet computer viruses that can be hurled at them. However, Argo’s apparent truth serum in not just for countries that are intent on managing the hearts & minds of their citizens.

A deep dive into personal history can also bring with it the clarity of truth-telling when it helps us recall valuable information about ourselves that we can build upon today to make a better tomorrow. Argo’s impact on hearts & minds in Iran today provides a sense of the “kinds of truths” that are worth rediscovering, both collectively and personally.

Argo is a true story about a fake movie whose filming enabled several diplomats to escape from Tehran during the hostage crisis that engulfed the American Embassy in 1979. The film also captures some of the thuggish violence that characterized the early days of Iran’s revolution.

As depicted in Argo, today’s Iran didn’t arise the way state propaganda says it did. The land of ayatollahs and nuclear threats results, at least in part, from the fact that the thugs have been an essential ingredient in Iran’s revolution all along. The emergence of a new brand of religiously sanctioned violence is what Iranians are learning about in their past. Only it can explain the continued violence and hardship they are experiencing in their lives today—and what’s to be done about it.

The irony is that thuggish violence wasn’t the point of Argo. It merely provided a backdrop for the comically successful rescue of several endangered foreigners. On the other hand, perhaps it was the incidental portrayal of violence and zealotry—its matter-of-factness in a story that was really about something else—that has enabled Argo to strike a collective nerve among Iranians today. This is how.

Even more elemental than their current suffering is the fact that the Iranian people are, at their core, hospitable to strangers. From this perspective, the act of turning diplomatic guests into terrified hostages is now being recognized by many Iranians as the pivotal incident when things took a terrible turn for the worse in their country. A woman named Shohreh explains it this way:

Violence entered our [recent] politics with the takeover of the American Embassy. Our leaders figured they could interact with the world with aggression and eventually this trickled down to the way they deal with their own people.

The people of Iran will eventually build a future for themselves that is better than anything their leaders are providing today. Their future will be shaped by several factors, but perhaps none will be as important as reconnecting with their own basic hospitality.

In much the same way, we are hardwired to traits like “hospitality” or “curiosity” in our own personal histories. (For me, the sense of “gratitude” was particularly important.) Whenever we reach a fork in the road and need to make consequential life and work choices, reconnecting to our most basic impulses exerts a powerful influence. Of course, this is even more so when our experience over the intervening years has obscured what we were “most like” when we started out.

In his Shift: How to Reinvent Your Business, Your Career, and Your Personal Brand, branding master Peter Arnell uses a vivid image to describe how the past can propel the future vision we have for ourselves when we decide to make a change.

[C]reate a story line about yourself that you want to perpetuate. . . Wire it into your personal DNA. It should carry the energy and excitement of the ongoing change you want to make in your life. Like DNA, it needs to be coded in a way that is simple and strong and won’t unravel at the first hit of challenge or trouble.

You succeed by hardwiring your game plan for the future into basic information about you that’s been there all along. When done right, it has the simplicity and the strength of DNA.

As we tune into the Oscars this weekend and see the cheering section for Argo, it is worth stepping back to consider some of the remarkable ways that the past can influence the future when we make the effort to tell our best stories.