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• W2141481365 abstract "Food, Waste, and Judgment on Mount Everest Elizabeth Mazzolini (bio) The contrast is clearer, the play of elements is more intelligible when one gives extreme examples. —Georges Bataille, The Accursed Share, 1:93 Since the early days of Westernized Himalayan mountaineering, Mount Everest has been culturally inscribed by ideologies of identity, excess, waste, and self-interest. Not only are the mountain's proportions physically extreme; popular discourse about Mount Everest also distills material and ideological relations among humans, technologies, identities, and the earth with unique intensity. As a place where tourist and environmental excesses are given a great deal of media coverage, people's behavior on Mount Everest is regularly lambasted. Over several decades, moral judgments and ideological assessments have accreted to Mount Everest's cultural status.1 Mountaineering commentators often express nostalgia for the good old days of Himalayan climbing, during the first half of the twentieth century, in which expeditions were characterized by a group ethic and mountaineers behaved with honor and respect for the mountain. By contrast, critics claim, nowadays mountaineers are individualistic and behave selfishly and recklessly. To explain the shift, these commentators often cite the deleterious effects of contemporary private commercial expeditions that emphasize individual consumer rights over collective interests.2 One common criticism regards environmental degradation. For example, newspaper reports estimate the weight of the garbage in Sagarmatha National Park, on the Nepali side of Mount Everest, at 140,000 kilograms, or about 154 tons. Reportedly, each visitor leaves behind an average of 6.5 pounds of waste, and there are hundreds of thousands of visitors each year (McGinty; Stubbs). [End Page 1] Moral infractions on Everest are not limited to the environment; they also include disregard for human life. For example, after dozens of people passed British climber David Sharp, who lay dying beside the trail three hundred meters from Everest's summit in 2006, there was a chorus decrying the current state of excess—wasteful—commercialism and consequent amorality on Mount Everest. The notion of waste often links these disparate commentaries about dereliction on Mount Everest, since on top of the excess and waste of garbage, human lives are needlessly, wastefully lost up on the mountain. Indeed, tallies of garbage on Everest often jarringly include the number of human corpses there. Since the air at such high altitudes is too cold and dry to allow for decomposition, to date over two hundred corpses remain on Everest, and they literally embody the environmental and moral waste that occurs on Mount Everest. The charge of wastefulness, which critics link to rampant commercialization and overcrowding by inexperienced climbers, seems to dominate current judgments of human activity in the high Himalayas.3 The vestigial romanticism of because it is there (George Mallory's oft-cited 1922 quote about why anyone would climb Mount Everest) notwithstanding, it would seem that there is no good reason to climb the mountain anymore. Additionally, there seems to be no morally acceptable explanation for what happens up there when people do climb it. And yet, the search for such reasons and explanations is relentless. Attempts to measure, justify, and apologize for such an excessive act as climbing Mount Everest produce both nostalgic critical commentary and garbage. Climbing Mount Everest has always seemed to be a basically useless act, involving huge expenditures of resources and with little to no utilitarian payoff. The nostalgia and the garbage both result from the ongoing struggle over how to judge human behavior on Mount Everest. Against the uncompromising standard of Everest's superlative height, humans (mostly Western and Westernized, and mostly from industrialized countries) have struggled to find ways to strategize and earn their activity—or condemn that of others—on the mountain. Although nostalgic criticism might seem to be made of altogether different stuff than material waste, they might be profitably analyzed together as symptoms of the same cultural conditions. Although the groups may seem at odds with one another, critics feel entitled to judge human activity on Mount Everest for the [End Page 2] same reasons that climbers feel entitled to neglect their trash up there. Both groups wish to partake in extravagant gestures, but both must also calculate justifications for doing so. In..." @default.
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• W2141481365 date "2010-09-01" @default.
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• W2141481365 title "Food, Waste, and Judgment on Mount Everest" @default.
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• W2141481365 doi "https://doi.org/10.1353/cul.2010.a402867" @default.
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