Paul Kingsnorth:

When you can no longer grow your own wood or cut your own turf to heat your own parlour, you are made that little bit more dependent on the matrix of government, technology and commerce that has sought to transmute self-sufficiency into bondage since the time of the Luddites. The justification for this attack on family and community sufficiency changes with the times — in 17th-century England, the enclosures were justified by the need for agricultural efficiency; today they are justified by the need for energy efficiency — but the attack is always of the same nature. Each blow struck against local self-sufficiency, pride and love of place weaves another thread into the pattern which has been developing for centuries, and which is almost complete now in most affluent countries.

Kingsnorth quotes John Michell on “Fireside Wisdom”: the hearth as the center of the home, the family, and the stories that hold the family together. “Modern house-builders have given us high levels of convenience and hygiene while ignoring the psychological necessity of a focus; and through the absence of a cosmologically significant centre our minds have become unbalanced.”

This reminds me of certain passages from Albert Borgmann’s Technology and the Character of Contemporary Life, especially those on what Borgmann calls “focal practices”:

To focus on something or to bring it into focus is to make it central, clear, and articulate. It is in the context of these historical and living senses of “focus” that I want to speak of focal things and practices. Wilderness on this continent, it now appears, is a focal thing. It provides a center of orientation; when we bring the surrounding technology into it, our relations to technology become clarified and well-defined. But just how strong its gathering and radiating force is requires further reflection. And surely there will be other focal things and practices: music, gardening, the culture of the table, or running. […]

We can now summarize the significance of a focal practice and say that such a practice is required to counter technology in its patterned pervasiveness and to guard focal things in their depth and integrity. Countering technology through a practice is to take account of our susceptibility to technological distraction, and it is also to engage the peculiarly human strength of comprehension, i.e., the power to take in the world in its extent and significance and to respond through an enduring commitment. Practically a focal practice comes into being through resoluteness, either an explicit resolution where one vows regularly to engage in a focal activity from this day on or in a more implicit resolve that is nurtured by a focal thing in favorable circumstances and matures into a settled custom.

In considering these practical circumstances we must acknowledge a final difference between focal practices today and their eminent pre-technological predecessors. The latter, being public and prominent, commanded elaborate social and physical settings: hierarchies, offices, ceremonies, and choirs; edifices, altars, implements, and vestments. In comparison our focal practices are humble and scattered. Sometimes they can hardly be called practices, being private and limited. Often they begin as a personal regimen and mature into a routine without ever attaining the social richness that distinguishes a practice. Given the often precarious and inchoate nature of focal practices, evidently focal things and practices, for all the splendor of their simplicity, and their fruitful opposition to technology, must be further clarified in their relation to our everyday world if they are to be seen as a foundation for the reform of technology.