Less is More? What Minimalism Can and Can’t Teach Us

must have always been a minimalist at heart. As a teenager I would periodically initiate a purge of unused and well-worn clothing. I would also routinely clean out my closet, throwing out the old to make room for the new. Now as an adult, I still enjoy the art of decluttering. I feel alive when I can throw together bags for donations or toss something in the trash. When I was first married, I impressed my decluttering ways upon my husband, helping him loosen his grip on baggy clothes from the ’90s, which he kept for sentimental reasons. (Interestingly enough, my husband has always had double the number of shoes I’ve had; when he was single, he would buy a pair of shoes a month.) Now my husband always wants to get rid of things too, though I still have fewer shoes and clothing than he does.

I guess I was cool before it was cool to declutter, or, as some like to call it: simplify. Now minimalism could be called a trend or a movement. And though it is about decluttering and simplifying, it is also much more. One of the leaders in the minimalist movement, Joshua Becker, defines it this way: “Minimalism is the intentional promotion of the things we most value and the removal of anything that distracts us from it” (25). For most of us, the term minimalism conjures up images of stark white walls, a solitary chair in the living room, bare countertops, and a cold hard mattress on the floor. It’s an extreme picture, though it could be true for some who call themselves minimalists. What Becker and others like him are trying to do is make minimalism more balanced and fit for everyone, not just bachelors. Minimalism is not just about decluttering, but owning less. It’s about letting go of your possessions before they possess you. It’s about simplifying your life and schedule, not just physical objects around your home. But all of this is done so you can pursue the things that do matter in life, whatever it is you value.

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Chuck Norris vs. Communism and the Transformative Power of Film

Animals speak, conspire, and plot to overthrow a farmer in George Orwell’s fable Animal Farm. And in his nearly prophetic novel 1984, Orwell presents a world filled with thought police, revised history books, and surveillance from an entity called Big Brother. The concepts in these constructed literary worlds are bizarre and unrealistic, but the alternate realities hide real truths. These are the worlds buried beneath some of our past, present, and possibly future cultural and political ideologies.

Orwell poses the “What ifs?” of our time in his prophecies of doom. He sheds light on the world around us, picturing for us a completely censored and controlled culture, a world in which people are told: “You must read this and not that, you must watch this and not that, and you must think this and not that.” These made up worlds are in reality representations of our world and its history. For many countries, this was the world in which they lived; it was not made up. People felt this reality in their own lives: the reality of being watched, interrogated, reported, and being told what to think, the thick fog of paranoia blocking their vision, while their very words were censored. This was (and in some countries still is) the world of communism.

The western world (particularly the United States) has directly interacted with the leaders/dictators who promote this ideology. We were involved in the Vietnam War, the Korean War, and we played major roles in the Cold War. But in 1989 the downfall of communism in Romania was planted by a small seed from the west. The United States played an indirect role this time and unknowingly sparked a revolution in Romanian hearts. The revolution didn’t involve weapons, armies, missiles, invasions, or financial aid—it came on reels of film from the Hollywood hills.

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