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Beavan reveals what was contained in the four trash bags he and his family had amassed in four days, including paper and plastic ware and diapers. He realizes that he has a long way to go in his quest to be “No Impact Man,” even if he doesn’t produce the “4.6 pounds of trash per day” (36) produced by the average American family.
The author recalls growing up in Westport, Massachusetts, with his conservationist grandparents. Although they were not hippies (his grandfather worked in the CIA, while his grandmother was a model), they turned down the heat and reused paper bags. Their mantra was to appreciate what they had been given, and when the author sees trash from cups and papers that he has used for mere minutes, he feels guilty.
Beavan goes through his trash like “an archeologist” (37) and thinks to himself that there are no remains of fresh produce in it. He realizes that there is no evidence of having lived a healthy life. He goes through his hectic day schedule with his wife, which involves dropping off his daughter with a babysitter and running to pick her up after work, and he writes that his schedule leaves no time for a leisurely meal. Instead, his family constantly calls for takeout and lived on what the author refers to as a “hamster-wheel” (39) that might constitute a high standard of living but not a good quality of life. Most of their friends were in the same boat—too busy to cook for the kids.
The author’s family is using a mess of chemicals that wind up in landfills. The Environmental Protection Agency states that “20 percent of our solid waste” (39) is made up of food packaging—which comes not only from urban areas but also the suburbs. The grocery store is filled with packaging and only has fresh produce in the edges. Therefore, the author is not so much a “lazy ingrate” (40) but part of an entire culture that has taken the wrong turn. Eventually, the author would reduce his family’s trash output to less than “5 percent of what it had been” (40) and would even have a bin in his apartment with a special earthworm that digests food scraps.
Beavan realizes that the conveniences that are supposed to help his family, such as takeout, don’t save time for the family. Instead, people do more work so that they can afford all these “conveniences”(42). For example, Michelle, who works in midtown Manhattan, buys a $15 takeout lunch so that she can get back to work in her skyscraper to make more money.
The author remembers growing up and eating leisurely meals at his grandparents’ house overlooking the salt-marsh harbor in Westport. He recalls reading while his grandmother made line drawings. They would wash the dishes while looking at the squirrels and birds. Although these sights don’t exist in the city, there are other wonders that Beavan feels he does not take time to look at.
He reasons that trash bags are made of black plastic to spare us looking inside and asking ourselves questions about all the trash we create. Looking into his trash, the author realizes that he has been spending his life working for things that he throws away in a matter of minutes. His grandparents’ lives were connected to gratitude and to taking time for the little things.
In what he calls an “existential morass” (43), the author emails the person he calls “my rabbi” (though he isn’t Jewish)—Rabbi Steven Greenberg. He had met him on an Amtrak train when his father handed the rabbi the author’s latest book, and it turned out the rabbi was also an author who had written a book about homosexuality and Judaism. Beavan asks the rabbi if there is anything in the ancient tradition about feeling that waste creates a wasteful life. The rabbi responds that Moses said that in order to live in the Promised Land, one could not destroy fruit-bearing trees during war. The author interprets this to mean that in order to find peace, or the Promised Land, one must not, while living (or fighting in a metaphorical war), waste resources. The rabbi shares the idea that Talmudic scholars interpreted this verse to mean that people should not needlessly destroy things. Beavan feels that living a less wasteful life will make him happier.
The author discusses a story about a Buddhist monk that reflects the Buddhist principles. When a monk is walking down a path, he slops water out of a pot, and the Zen master asks him why he is “killing water” (45). Beavan interprets this story to mean that “killing” can also mean wasting and that wasting one’s resources is akin to wasting one’s life.
He wonders why his life has become a matter of using money-making conveniences with the goal of “getting my life out of my way” (46). He turns to religion to remind himself of his own internal compass. Modern-day positive psychologists, in addition to religious figures, exhort people to treasure the here-and-now, and not to just get it over with. The author believes that if he treats his resources as things that are precious, he would also find his life precious. By extension, he reasons that if our whole culture treated resources as precious, we would also begin to value our existence more, as the fate of our resources and health are a collective responsibility.
The author goes back to his choice about whether to use the tissue, and he says that our lives are made up of a series of choices. Together, these choices have effects. For example, we create “10 billion pounds” (48) of paper products in our trash each year, and we are mowing down the equivalent of “nine football fields of trees in the Amazon rainforest trees every minute” (49). Destroying trees is one of the largest contributors to climate change, along with burning fossil fuels. Trees are necessary to soak up the carbon dioxide we are producing. The tissue comes to stand for the author’s “throwaway lifestyle” (49) and his contribution to destroying our natural resources.
Beavan relates that his wife, Michelle, cannot cook. When they were dating, she made him spaghetti carbonara and forgot to add the egg to the runny sauce and crunchy pasta. Beavan will be the person cooking during the No Impact Man project, and he imagines himself a kind of “Provençal housewife” (51) selecting fresh, unpackaged ingredients and carrying them home in a bag made out of netting as the French do.
His first step is to find a reusable bag. The U.S. lags in this regard, as countries as diverse as Uganda and Ireland had already taxed or restricted plastic bags so that they were no longer widely used. Each year, the author writes, we throw away “4 to 5 trillion plastic bags” around the world: “They are the world’s most ubiquitous consumer item and, not coincidentally, its most pervasive throwaway product” (53). We only recycle “less than 1 percent” of plastic bags, which make up approximately “4 million tons of waste in the United States” (53). They emit poison when burned, and many float away from garbage dumps and wind up in the ocean or on trees. In 1988, marine biologists determined that plastic bags had caused the deaths of leatherback turtles off Long Island.
The problem is that plastic articles are designed to last forever. According to data from the United Nations Environment Program, there are “46,000 pieces of plastic in every square mile of ocean […] [and]an estimated 100,000” sea turtles, fish, and other animals “starve to death” (54) annually as a result of plastic in their digestive tracts. Subsequently, the plastic bits that plankton-eaters consume wind up in the fish we eat. We have present in our bodies “up to one hundred industrial chemicals” (5%) that were unknown 50 years ago, and these chemicals may result in cancers, reduced fertility, and other issues.
The author ventures out to make his first meal that doesn’t make trash, but he can’t find the fish-net bags anywhere. He runs out of time and winds up ordering takeout rather than making the tofu scramble he had planned. The next day, he brings reusable bags from home and heads to a grocery store that sells unpackaged foods in bulk bins, bringing empty glass jars from home in which to carry the foods. He even weighs the jars ahead of time, but when he gets to the front of the line, the cashier just sighs upon seeing his jars.
Beavan begins to idealize the Menominees after modeling his life on their wood-harvesting philosophy and their ability to take only what the planet can sustain, but he facetiously asks if they have crises of confidence as he does. He wonders how they deal with hardships such as drought or situations when they desire more than the forest can give them.
However, the author has made progress since the cashier at the grocery store scowled at him. For example, his family does not order takeout in plastic containers, and they have cancelled their newspaper subscriptions and haven’t bought anything that has packaging. They’ve toted reusable cups wherever they go and have replaced throwaway items such as Bic pens and plastic razors with reusable ones such as fountain pens and straight razors. He even found a muslin bag so that he doesn’t have to detract its weight from what he buys, and he has befriended the cashier who once scowled at him.
He hits a snag when he wants desperately to get a pizza slice but can’t because of the paper plate, and he must refuse other delicacies like bagels with scallion tofu, Hershey’s Kisses, and popcorn at the movies. He feels that he has to pay the price for environmentally poor decisions others have made, such as putting pizza on paper plates. He’s found Ronnybrook Farm at his farmer’s market that sells milk in reusable glass containers, and other vendors who sell products without packaging or with reusable packaging, but he hates having to deny himself pizza. He wonders if the Menominees feel self-pity as he watches a man in a comfy BMW with Bose speakers who rides through the city while there is a public transportation system.
Michelle arrives home with juice from a juice fast diet in a disposable cup. She is a dedicated fashionista who went on a shopping spree before the No Impact project to find it. Her maternal grandparents had survived the Great Depression in the Dust Bowl, and her family wanted to enjoy their later financial success as a sign of gratitude. The author wonders when our practices will evolve to have sustainable packaging so that people like Michelle can have their juice and celebrate her family’s culture and be sustainable too.
The author enumerates a 14-point list that captures his thought process. He wonders why humans have to exercise “superhuman restraint” (64) to not exhaust the planet’s resources. The idea that people are selfish goes against what the author believes, and he comes to realize that it’s not our desires, but the way the society delivers them, that is the problem. He recalls the Keep America Beautiful (KAB) campaign and finds out that the inventors of the throwaway bottle funded it. To him, this furthers the idea that individuals can solve our planet’s crisis rather than industry. The author writes that before 1900, people didn’t even have trash cans. Everything they generated, such as even old clothes, were regenerated (for example, old clothes were turned into paper) before industrialization began to produce waste products from manufacturing (for example, trees were used to make paper). This means that our corporate culture creates pollution and trash. While other nations such as Germany make producers responsible for their products after their usefulness has been depleted, the U.S. does not. This realization, however, means that corporate culture has to change—which is exceedingly difficult to do. However, people write into his blog with words of wisdom from Hindu writings and the Old Testament to inspire him, and he believes he should go forward.
He writes that of the consumer products we use, “98.5 percent” of the waste is generated in making the product, and “only “1.5 percent” (68) is generated to create what we actually hold in our hands. He thinks consumers can challenge producers to cut the waste they expend on production by 1.5 percent so that we wind up with 3 percent of the manufacturing process in what we hold in our hands. Therefore, because it would double what we need, it would result in cutting down pollution and waste by 50 percent.
Beavan and Michelle talk about their desires growing up. She, the richest kid in Bismarck, North Dakota, wanted to live in a ranch house like “normal” people, while the author wanted the motorboat of the richest kid in his town, Skippy Manchester. He realizes that people always want things, and what they want is a proxy for wanting to feel loved and accepted. We’re willing to buy things to feel accepted.
Michelle decides to give away their 46-inch TV because she realizes they are being controlled by it. Even their 2-year-old daughter, Isabella, has asked to watch Bridezillas. The author writes that we are subjected to “2,000 to 5,000 advertisements” a day about consumption, and he realizes that his TV has been telling him: “To be No Impact Man [...] was to be a loser” (71). He and Michelle give their TV to a family that might have otherwise bought a new one.
Beavan uses two symbols in these chapters—plastic bags and paper plates—to make his argument concrete. The arguments the author is making are sometimes abstract and philosophical, but he also shows the reader how these ideas relate directly to his life. For example, the plastic bag is a ubiquitous feature of American shopping, and we might not think twice about using it. However, plastic bags crowd landfills and cause devastation among fish and other sea life. In addition, the plastic breaks down and winds up in our fish supply, which we ingest. The plastic bag is a symbol how we don’t always appreciate the ways in which the small, everyday throwaway objects we use have major catastrophic effects on the environment.
However, when the author goes in search of a net bag that is commonly used for shopping in France, he can’t find any in New York City. This to him is representative of the way in which our systems are not set up to be sustainable. He also can’t get takeout pizza because the people who serve it will not place it on a plate he brings. To enjoy some of the food delicacies of New York, he needs to use paper and plastic—which are not allowed in his project—so he has to forgo these pleasures. The paper plate that is served with pizza is another symbol of the way in which our world, including our consumer culture, is set up to causes us to live environmentally unfriendly lives. The author’s use of a paper plate makes this unsustainability patently obvious to the reader so that abstract concepts—such as the way in which systems are engineered to be un-environmental—becomes more concrete.
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