Is Adulthood Just Boring?

Nobody tells you how boring being a grown-up can be….

Not dramatic boring….Just Boring….Taxes. Insurance. Mortgage. Bills. Passwords. Renewals…Emails that all somehow are super urgent!!!

And you can’t fully REBEL!

Drink too much? You’ll feel it.  
Eat too much? NO!  
Stay up too late? Forget it.  
Sleep, water, stretching, flossing, supplements….Don’t you skip them!

But finally, you are in CHARGE…

*This needs sorting,* and then do it. No permission slips. No waiting for someone else. You are the adult.

I was thinking about this watching a video about cities’ infrastructure. Some cities get snow every year and still act shocked. Transport collapses. Everything stops. Panic. Chaos.

And then there’s Helsinki.

Helsinki gets snow and plans for it in advance and in a sustainable way…Systems designed by people who know winter will arrive and planned accordingly. Snow falls. Snow is cleared. Life continues. No panic. No fuss. 

And that’s hot.

Being the Adult that gets shit done is sexy.

Book tickets early. Grab the right train. Coordinate the group chat. 

Bring healthy snacks. 

Pack wipes, clothes, batteries, small miracles. 
Fix a broken process before anyone realises it was broken.  
Notice a leak, a blocked path, a missing bin, just sort it.  
Organise the birthday, the trip, the delivery, the pick-up, the check-in, the follow-up – you’re in control, baby!

Improving Life – it’s hot, it’s adulthood done right and far from boring...

Is Trump Damaging America and Simultaneously Revealing a Broken System?

From Europe, Donald Trump looks less like an aberration and more like an exposure: of fragile democratic guardrails, selective morality in international law, and systems that relied on restraint long after accountability was needed.

From Europe, it has often been tempting to treat Donald Trump as a uniquely American problem. A political oddity. An unfortunate detour. Something loud, embarrassing and, with luck, temporary.

I don’t think that interpretation holds.

To my mind, Trump was never the point. He was the exposure.

I think he is deeply unsuited to leadership. I think he is careless with power, uninterested in responsibility, and driven more by impulse than consequence. The damage done during his presidencies is real, and it should not be minimised. But focusing only on Trump as an individual lets something far more troubling off the hook.

A system that can be bent this easily was already bent.

When “Strong Institutions” Turned Out to Be Fragile

For years, the United States was held up—especially to its allies—as a model of institutional resilience. The message was always reassuring: the guardrails will hold. The courts will intervene. Norms will protect the system from its worst impulses.

What the Trump years revealed is how much of that confidence rested on assumption rather than enforcement.

Much of democratic governance, it turns out, depends on good faith. On people choosing not to push too hard. On shared agreement about what shouldn’t be done, even if it technically can be.

Trump didn’t respect those unwritten rules. And when he ignored them, the response was often slower, weaker and more hesitant than many expected. Not because safeguards didn’t exist, but because they were never designed to be tested this aggressively.

That should concern anyone who still believes democracy is self-correcting.

Dropping the Pretence Abroad

From a European perspective, Trump’s foreign policy was often described as a rupture. An abandonment of international norms. A rejection of multilateralism and international law.

But here, too, the substance mattered less than the style.

Long before Trump, international law was applied selectively. Military interventions were justified after the fact. Civilian harm was regretted rhetorically and absorbed politically. Strategic interests quietly outweighed legal or moral consistency.

Trump didn’t invent this behaviour. He simply stopped pretending otherwise.

By speaking openly in transactional terms—about alliances, defence, influence—he stripped away the language that had long softened these realities. What remained was uncomfortable, but not unfamiliar. Especially to those outside the US who had experienced American power less as principle and more as pressure.

When Right and Wrong Became Optional

This is where, I think, the real damage began — long before Trump ever entered political life.

At some point, we collectively accepted that principles could be applied selectively. That international law could be invoked when convenient and ignored when inconvenient. That occupation, domination, or the denial of self-determination could be tolerated in one context and condemned in another.

You cannot argue, with credibility, that some people may live indefinitely without sovereignty while others must never be ruled against their will. You cannot claim to defend universal values while treating them as conditional. Once right and wrong become negotiable, they cease to function as principles at all.

From Europe, this inconsistency has been visible for decades. And once it takes hold, it corrodes everything: trust between nations, faith in institutions, belief that justice is anything more than a slogan.

Selective morality does not stay contained. It teaches leaders that power outranks principle, and citizens that rules bend for the strong and harden for the weak. The result is not order, but erosion.

What we are witnessing now does not feel sudden. It feels like the delayed consequence of choices long made.

Capitalism Without the Apology

Trump also removed the politeness from capitalism’s relationship with power. Economic interest was no longer carefully balanced against public responsibility in official language. It was prioritised openly.

Deregulation, environmental policy, corporate advantage—these were framed as obvious goods, not moral trade-offs.

Again, this was not new. But it was no longer disguised as necessity or inevitability. For many watching from Europe, it echoed patterns already visible closer to home: money shaping policy, influence masquerading as expertise, democracy bending toward capital while insisting nothing fundamental had changed.

The Temptation to Return to “Normal”

As the political temperature cools, there is a strong desire—on both sides of the Atlantic—to return to normal. To restore the language of decency. To believe that the danger has passed because the tone has improved.

I understand that impulse. But I don’t trust it.

Normal is what allowed these weaknesses to deepen quietly over decades. Normal relied on restraint rather than accountability, on image rather than structure.

A system that only works when everyone behaves well is not a strong system. It is a courteous one.

An Exposure We Should Not Waste

I don’t believe Trump intended to reveal anything. But he did.

He exposed how thin democratic guardrails can be. How conditional international law often is. How deeply money shapes political outcomes. And how quickly institutions prioritise stability over principle when truly challenged.

Trump did not create these realities. He made them harder to deny.

The danger now is not simply his possible return, but the broader lesson being ignored. If the response is merely to replace one figure and restore better manners, then nothing essential has been learned.

From Europe, the Trump years should not be dismissed as an American anomaly. They should be read as a warning: when a system abandons consistency, it should not be surprised when everything built upon it begins to come apart.


Palestine Will Not Be Free

When I was growing up, my father told me that democracy is like a cage.

“We are birds in this cage,” he said. “We can spread our wings, and that’s good. Our wings barely touch the cage, so we feel free.”

For most of my life, I thought I understood what he meant but today, as wars, walls, and mass surveillance redefine our world, I understand it differently. The cage is not the same for everyone. And the fact that some of us can still move freely within it doesn’t make it any less of a cage.

Nowhere makes this clearer than Palestine.

A Century in the Making

To understand why Palestine will not be free — at least not under the system we live in — we must look backward.

In 1917, the Balfour Declaration set in motion one of the most consequential political projects of the 20th century. Britain, then the imperial power controlling Palestine under the League of Nations Mandate (1922–1948), promised to establish a “national home for the Jewish people” — in a land already inhabited by a Palestinian Arab majority.

By 1947, the newly formed United Nations voted on Resolution 181, partitioning the land into two states: one Jewish, one Arab. Palestinians, who made up around two-thirds of the population and owned over 90% of the land, rejected the plan. The following year, 1948, the state of Israel was declared, and more than 700,000 Palestinians were expelled or fled — an event known as the Nakba, or “catastrophe.”

Since then, the story has been one of relentless expansion. The 1967 Six-Day War saw Israel occupy the West Bank, East Jerusalem, Gaza, and the Golan Heights — territories that remain under varying degrees of control to this day. Despite UN Security Council Resolution 242, which called for Israel’s withdrawal from occupied territories, settlements grew. In 1993, the Oslo Accords offered hope of a “two-state solution,” but that hope was systematically eroded by continued settlement building, fragmentation of Palestinian land, and the normalization of occupation as status quo.

Over a century, what began as a promise of coexistence evolved into one of the most sustained systems of control in modern history.

The Global Cage

When I say “Palestine will not be free,” I am not singling it out as unique. I am naming it as a mirror. The structures that maintain occupation there — surveillance, militarization, propaganda, economic dependency — are the same forces shaping our so-called democracies. We are all Palestine.

Western nations speak of freedom and democracy, yet they finance, arm, and defend oppression abroad. They trade in surveillance technologies tested in occupied territories. They criminalize dissent and silence journalists who expose these contradictions.

We are told we live in free societies, but our freedom depends on the suffering of others — and on our collective blindness to it.

We are in cages of our own: comfortable, digital, invisible. We mistake mobility for liberty, consumption for choice, distraction for peace. Some cages are wide enough that we don’t see the bars. Others, like Palestine’s, are visible, suffocating, and brutal. But the structure — the logic — is the same.

The Mask Is Slipping

The rise of fascism is not sudden; it is the natural evolution of systems that were never truly democratic. The surveillance state, corporate consolidation, and militarized control are all symptoms of a deeper truth: that “freedom” has always been conditional, controlled, and rationed.

And as crises multiply — wars, inequality, climate collapse — the mask slips further. The mechanisms of control become less ashamed of showing themselves. We are seeing power in its purest form: unmasked, unrepentant, unbothered by appearances.

Palestine shows us not only the cruelty of occupation, but the honesty of empire.

What Now?

What are we to do with this knowledge?

Though Palestine Will Not Be Free (like others before it), we can't stop trying.

To see the bars of the cage is not liberation in itself — it is a burden. Once you’ve seen it, you can never again unsee it. Every headline, every government statement, every “peace process” becomes part of a pattern. You begin to realize how power maintains itself — not through chaos, but through order; not through violence alone, but through the quiet consent of the comfortable.

It’s easy to feel powerless before such a vast machine. And perhaps, in the scale of things, we are. But to acknowledge that truth is not surrender. Awareness, if lived consciously, becomes a form of resistance.

Because the first act of freedom is to see clearly. The second is to refuse to look away. And the third is to live accordingly.

That means refusing to let dehumanization become normal — anywhere. It means speaking when silence serves power, and questioning narratives that justify cruelty in the name of safety. It means protecting truth, art, and memory — the things that authoritarian systems fear most. It means creating community in an age designed to isolate us.

We chip away not only by protesting or demanding change from distant institutions — though that matters too — but by living differently in the small spaces of our own lives. By raising children who can tell truth from propaganda. By consuming consciously and questioning the myths that convenience sells us. By recognizing that every act of empathy is political, every refusal to dehumanize is a blow against the machinery that profits from division.

The cage may be vast, but it cannot contain awareness. It cannot contain imagination.

Real freedom may not come in our lifetime. Perhaps the point is not to believe that it will, but to live as though it could. That tension — between despair and defiance — is where humanity still breathes.

We cannot dismantle the system in one act. But we can refuse to pretend it isn’t there. We can teach our children what the cage looks like, and what flight feels like — even if only in brief moments of truth and courage.

The Final Question

My father told me democracy is a cage and it was never meant to set us free.

The question is not whether Palestine will be free. The question is whether we will ever dare to be.

And perhaps, the only answer is to keep daring — courageously, insistently, by changing our tactics — until one day we find a way to live together without a cage.

Notes & References

  1. 1. The Balfour Declaration (1917): British government statement expressing support for “the establishment in Palestine of a national home for the Jewish people.”
  2. 2. League of Nations Mandate for Palestine (1922–1948): Granted Britain administrative control over Palestine following the collapse of the Ottoman Empire.
  3. 3. UN General Assembly Resolution 181 (1947): Recommended the partition of Palestine into separate Jewish and Arab states, leading to the 1948 Arab–Israeli War.
  4. 4. The Nakba (1948): The mass displacement of approximately 700,000 Palestinians following the creation of the State of Israel.
  5. 5. UN Security Council Resolution 242 (1967): Called for the withdrawal of Israeli armed forces from territories occupied in the Six-Day War.
  6. 6. The Oslo Accords (1993 & 1995): Agreements between Israel and the PLO aiming to achieve a two-state solution — never fully implemented.

The Right to Protest: Then and Now

When I was sixteen, almost seventeen, I staged my first act of protest. A new law had been brought into our school, and it felt unjust. So in the middle of the night, one of my classmates and I sneaked out with a stack of posters. We put them up on the side of the library in Plovdiv, hoping people would see them the next day.

It wasn’t violent. It wasn’t dangerous. It was simply words—our words—made visible. Instead of posting them on a wall online, we posted them on a wall in the city. That was protest. That was freedom. And this was in Bulgaria, a country only beginning to find its footing after communism.


We still had to sneak out to do it. It wasn’t without risk. But the point is: we did it, we spoke out, and we were not arrested or silenced. We could protest on the streets, too—and we did.


Looking back now, I feel fortunate. At sixteen, I had the right to protest. I had the right to say: I disagree.


And yet today, living in what is supposed to be the “free world,” I feel something is deeply broken. People are being arrested for protesting genocide. Entire groups of peaceful demonstrators are absurdly branded as “terrorists.” Actions that are symbolic, creative, and peaceful—putting up posters, painting a military aircraft, staging sit-ins—are treated as if they are violent crimes.


And it goes beyond the streets. Think of the flotilla that tried to bring aid across international waters—nappies, milk, food for children, nothing more. That too was a form of protest, a peaceful act of resistance, and yet it was met with force. How can bringing supplies to children be treated as a threat?


The same suppression is creeping into the digital space. If putting up posters at sixteen was my version of protest, then today’s young people use social media in the same way: sharing words, sharing truths, making injustices visible. But even that is under threat. Platforms like TikTok are being bought, regulated, and manipulated, their algorithms shaped to silence or bury certain voices. Protest itself is being policed—not only on the streets and at sea, but online, in the very spaces where people gather to speak out.


And this is what shocks me most: I am supposed to be living in the “free world,” in one of the most democratic societies on Earth. This is where liberty and human rights are meant to be protected above all else. And yet here, in the so-called beacon of democracy, people are silenced for speaking, arrested for marching, demonised for resisting. I can’t believe it. We are going backwards, not forwards.


What is going on?


We cannot call ourselves free if speaking up, peacefully and openly, is criminalised. We cannot call ourselves democratic if we regulate dissent out of existence. Protest is not terrorism. Protest is not violence. Protest is the heartbeat of freedom.


At sixteen, in Bulgaria, I could protest with nothing but a stack of posters and the nerve to sneak out at night. Now, in democracies that claim to be “free,” those same words—whether pasted on stone, carried across the sea, or typed on a screen—can get you silenced, arrested, or erased.


Please—wake up.


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Once you know, you know...

You know those ideas that pop up in the late, late hours of the night? 
When the whole world is sleeping and a single thought wakes you up, almost like a message from another planet...

I pencil it down quickly before going back to sleep and I love reading the notes from time to time. 
It always fascinates me how the meaning changes with time. 

Here is one from April. 

'Growing up — truly growing up — is realising that the tears you see in a romantic movie aren’t just about happiness or triumph. When we’re young, we watch these moments with wide, idealistic eyes, believing the characters are simply overwhelmed with joy: they found each other, they made it. We smile, thinking love is pure, simple, inevitable. 

But somewhere along the way, something shifts. Maturity teaches us that the tears aren’t only for the sweetness of arrival — they are for the invisible road that led them there. The tears carry the weight of every goodbye, every mistake, every silent heartbreak that once made them doubt this moment could even exist. 

Sometimes, they are mourning what was lost even as they celebrate what was found. And when you feel that, when you see both the beauty and the bruises stitched into one tender moment, you know you’ve grown older — not in years, but in understanding.'


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