Whole Foods is a point of entry into a new version of American whiteness, one which leans on a pseudo recognition of diversity through sanitized food presentation. It offers a new order of “otherness” in which the other is a pleasant-looking piece of food, totally safe, and with a pedigree. Within the Whole Foods’ bubble we are turned instantly sophisticated, and the store becomes the place where we can self-indulge in notions of cosmopolitan openness to world products and political struggles. To buy an avocado “with a background” ends up, dangerously, filling the space of our urge for political awareness. The store did the math for us, as well as all the thinking, so we can “shop with confidence” and just relax.

The whole process does something rather particular: It creates the illusion of an “independent” understanding within the larger implications of corporate intervention in defining a food’s background. In establishing a perimeter of commercial values based on social responsibility, Whole Foods depoliticizes us. Worse, for those already sinking into the hybrid life of a world without politics, it offers a parachute, a sort of immunity: “I shop here so, by extension, I know a thing or two about social awareness.”

Whole Foods unavoidably widens the gap between people who have everything and people who have nothing: How can super expensive foods that look like an invention of Edward Weston’s camera - that the majority of the world cannot afford, or would laugh about - be synonymous with social responsibility? This is truly a modern enigma.

The recent situation with quinoa, the “hot” and “trendy” new grain that we are suddenly unable to live without - and without which we are suddenly missing essential nutrients to keep us alive - is case in point. Paola Flores, filing for the AP from La Paz, Bolivia, reports that “[t]he scramble to grow more (quinoa) is prompting Bolivian farmers to abandon traditional land management practices, endangering the fragile ecosystem of the arid highlands, agronomists say.” A quinoa emergency, then, at the bulk bins. A separate exposé published in the Guardian goes even further: “[T]here is an unpalatable truth to face for those of us with a bag of quinoa in the larder. The appetite of countries such as ours for this grain has pushed up prices to such an extent that poorer people in Peru and Bolivia, for whom it was once a nourishing staple food, can no longer afford to eat it. Imported junk food is cheaper. In Lima, quinoa now costs more than chicken.” Whether we blame vegans or hipsters or the organic food movement or a lack of appropriate trade regulations, the troubling truth about quinoa represents that repetitive drama between the West and rest in which our voracious consumption depletes yet another land and another people.

Whole Foods widens the gaps, and it does so in the most subtle and displacing manner, giving us an environment (the actually sanitized, spotless physical space) that is the embodiment of an elite (yet perceived as “open,” especially through the chain’s less pricey “360” product line) that finds itself at home within a soulless, sterilized experiences. The notion of gentrification has been surpassed, attaining the space of a perennial state of mind. This is where even an apple turns into an object/jewelry of desire, not of need, or at least of normality. In that sense, Whole Foods is simply the last piece in the long, familiar chain of shifting perceptions in neo-capitalistic societies that exploded after the Second World War, in which the creation and multiplication of desires is central to the self-preservation of the system.

"Shipwrecked in Whole Foods"

- neoliberal notions of “you are what you consume”

- consumptive whiteness- the notion of the sophisticated white, western consumer

(via sextus—empiricus)

The depth of isolation in the ghetto is also evident in black speech patterns, which have evolved steadily away from Standard American English. Because of their intense social isolation, many ghetto residents have come to speak a language that is increasingly remote from that spoken by American whites. Black street speech, or more formally, Black English Vernacular, has its roots in the West Indian creole and Scots-Irish dialects of the eighteenth century. As linguists have shown, it is by no means a “degenerate,” or “illogical” version of Standard American English; rather, it constitutes a complex, rich, and expressive language in its own right, with a consistent grammar, pronunciation, and lexicon all its own.
Douglas Massey and Nancy A. Denton, Chapter 6: “The Perpetuation of the Underclass,” p. 162 (American apartheid: segregation and the making of the underclass)
Education is assumed to be the key to opportunity merit and social mobility in later life, but if the education system is failing to many working class children the only doors open to them will be those their parents have already unlocked.
Evan, G. (2006) Educational Failure and Working Class White Children in Britain , Hampshire, Palgrave Macmillan (via socio-logic)