Displaced in Place

Monica Sanders, a survivor of Hurricane Katrina, wrote in her August 18, 2025, Oxford American article The Storm that Blew Us Apart recalling Twenty years after Katrina, we’re still living in the space between before and after:

 The flood took homes and heirlooms, yes. But it also took the things that don’t have price tags: your grandmother’s pew at St. Peter Claver, the second-line route your cousin danced for the first time, the rhythm of being able to walk next door to ask for a lemon and stay for a two-hour porch talk.

We became refugees in our own country . . .

Some of us never came back.

Those who did found a different city. Not just rebuilt, but rearranged. The neighborhoods we knew—Broadmoor, Gentilly, the Lower Nine—returned with new names, new residents, and new rules. People who knew about noise ordinances but not about king cakes. People who brought nonprofits but not traditions. People who wanted charm but not character. The kind who say “N’Awlins” with a wink, and don’t hear the ghost in that mispronunciation.

Displacement gave way to gentrification. What was affordable became vacation rentals. What was vibrant became boutique. Streets that once held parades now hold pop-ups. We became the entertainment, not the community.

And yet, we remain. . .

All of us carry the “before” with us. . .

We talk about resilience now, but we forget that true resilience is cultural as much as physical. It’s knowing who to call when the lights go out. It’s gathering your neighbors even when there’s no power. Its memory passed like gumbo recipes and Sunday prayers.

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I began with Monica’s reflection on the effects of Hurricane Katrina, for order being swallowed up by non-order, an overwhelming flood, parallels the flood of disorder working to decouple us from people, place and the past and to colonize us for its reorganizing purposes which include efficacy, profitability and efficiency.  (Order, non-order and disorder are terms coined by Dr. John Walton to describe cosmology in his Job commentary.)

That storm is blowing us apart. And as was experienced in the aftermath of Hurricane Katrina, we feel a pervasive sense of displacement, of being refugees in our own country, of living in the space before and after the imposed transformation of our culture.

The source of dysphoria about our time and place being out of joint may not be readily recognizable. As with the “frog in boiling water”, we steep in its flood waters not recognizing the stew we are in. Screens constantly distract our attention away from what is happening to our existence.  

The source: a flood of ideologically progressive technology and globalization that is wiping out our connections to people, place and the past. Its overwhelming force is our unmooring, our unmaking. Its irresistible force is displacing us in place.

I’ve been aware of the source for many years, starting when I bought a 286 computer in the 70s. The machine had an allure that had me come back to it constantly.

In an October 23, 2022 post Altered States, I quoted Jacques Ellul from his book The Technological Society and wrote the following:

I’m becoming a neo-Luddite of sorts. I have a particular dislike for digital technology as it modifies the means of relating to ourselves, to those around us and to our world. Its dissociative medium detaches us from reality, thereby affecting identity, memory, perception, and truth.

The flood waters are rising around us. Look at what is going on with the tech-bro push for AI and transhumanism, with concerns about rare earth minerals, with chips, chips, and more chips, with 5G towers, energy and water consuming data centers, constant surveillance, mandated digital IDs – why do we need any of it?

‘A Sharp Escalation’: Americans Starting To Revolt Against Data Centers | ZeroHedge

I recently came across an author that uses “the Machine” as the analogy for the inhuman forces at work to enclose all in its path for Progress. What Kingsnorth writes resonates with everything that I’ve read in dystopian novels: 1984, That Hideous Strength, Brave New World, and Darkness at Noon. Here’s Paul Kingsnorth with “Huxley and the Machine”:

Paul Kingsnorth’s, Against the Machine is “an account of the technological-cultural matrix enveloping all of us. The culmination of two decades of my writing and thinking about technology, culture, spirituality and politics, it seeks to offer an insight into how the techno-industrial culture that I call ‘the Machine’ has choked Western civilisation, is destroying the Earth itself, and is reshaping us all in its image.

From the First Industrial Revolution to the rise of artificial intelligence, this book shows how the hollowing out of humanity has been a long game—and how our very soul is now at stake.

Against the Machine is the spiritual manual for dissidents in the technological age.”

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Per Lewis Fried, Lewis Mumford, author of The Myth of the Machine, “insisted upon the reality of the Megamachine: the convergence of science, economy, technics and political power as a unified community of interpretation rendering useless and eccentric life-enhancing values. Subversion of this authoritarian kingdom begins with that area of human contact with the world that cannot be successfully repressed – one’s feelings about one’s self. “

Mumford:

The vast material displacements the machine has made in our physical environment are perhaps in the long run less important than its spiritual contributions to our culture.

Technology, instead of introducing us to freedom, has imposed on us the slavery of the machine.

Modern Man is the victim of the very instruments he values most. Every gain in power, every mastery of natural forces, every scientific addition to knowledge, has proved potentially dangerous, because it has not been accompanied by equal gains in self-understanding and self-discipline.

A day spent without the sight or sound of beauty, the contemplation of mystery, or the search of truth or perfection is a poverty-stricken day; and a succession of such days is fatal to human life.

Our national flower is the concrete cloverleaf.

Western culture no longer represents man: it is mainly outside him, and in no small measure hostile to his whole self: he cannot take it in. He is like a patient condemned in the interests of X-ray photography to live upon a diet of barium sulphate…In the end, as Samuel Butler satirically prophesied, man may become just a machine’s contrivance for reproducing another machine.

The great gains that were made in technics during the last few centuries were largely offset by a philosophy that either denied the validity of man’s higher needs or that sought to foster only that limited set of interests which enlarged the power of science and gave scope to a power personality. At a moment when a vast surplus was available for the goods of leisure and culture, the very ideals of leisure and culture were cast into disrepute — except when they could be turned to profit. Here lies the core of the inner crisis that has afflicted our civilization for at least two centuries. In the heyday of expansionism, the middle of the nineteenth century, scarcely a single humane voice could be found to defend either the means or the ideals of a power civilization…Blake, Ruskin, Morris, Arnold, Emerson, Whitman, Thoreau, Melville, Dickens, Howells, Hugo, Zola, Mazzini, Tolstoy, Dostoyevsky, Ibsen…denounced the human results of the whole process of mechanization and physical conquest. As with one voice, they protested against the inhuman sacrifices and brutalizations, the tawdry materialisms, the crass neglect of the human personality.

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The truth is, men have lost their belief in the Invisible, and believe, and hope, and work only in the Visible; or, to speak it in other words: This is not a Religious age. Only the material, the immediately practical, not the divine and spiritual, is important to us. The infinite, absolute character of Virtue has passed into a finite, conditional one; it is no longer a worship of the Beautiful and Good; but a calculation of the Profitable. Worship, indeed, in any sense, is not recognised among us, or is mechanically explained into Fear of pain, or Hope of pleasure. Our true Deity is Mechanism. It has subdued external Nature for us, and we think it will do all other things. We are Giants in physical power: in a deeper than metaphorical sense, we are Titans, that strive, by heaping mountain on mountain, to conquer Heaven also.

Thomas Carlyle, from “Signs of the Times“

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Against the machine: Digital ID Black Pill Moment? – The Burning Platform