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hidden people

“Wait, what?” I asked myself, rereading three words I’d just read. I confirmed they were exactly as I read them: “The West agrees.”

I was flabbergasted. Was this phrase really printed in a newspaper? Even for an editorial, this reflected an astonishing lack of nuance.

Who exactly is “the West”?

The western region of a country? If so, then which country? Which regions? Which neighborhoods? Which associations from those neighborhoods? Which portions of “the West” disagree with this position? Why aren’t they permitted to be enveloped in the blanket term “the West”?

If a collection of countries, which countries, exactly? Which portions of those countries’ populations? Day laborers or politicians, caretakers or corporate executives? If there’s no way of determining democratic consensus, why do some opinion-holders get to be “the West” while others get to be, what? Those not well enough informed? If someone’s determined there’s “the West” and “those not well enough informed to be ‘the West,'” who is that? Why do they get to make that decision? Who agrees with them? Who disagrees?

English nouns like “[the] West” aggregate things in ways that narrow listeners’ field of focus. The aggregation conceals important information: Specific people and the specific actions they take. Read more…

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anthropologist

I studied anthropology in college.

For all I studied, I’m prone to forget what it means to be an anthropologist.

When I lived in Japan, I was keenly aware of how my students and colleagues monitored each other’s appearance, attire, and behavior. As a foreigner, I was exempt from being called “piggy” or mocked for not eating natto* with everyone else.

I was glad to be American. Back in America, we were way too concerned with our own lives to constantly worry about what others were doing unobtrusively with theirs. We Americans didn’t have to worry about social controls the way Japanese people did.

LOL.

Read more…

grocery store sages

In April, I wrote about coming to understand people as processes, not fixed states. My reflections were inspired, in part, by former NYU professor Neil Postman, my favorite teacher yet on the art of perspectiving.

His lessons have been especially helpful at the grocery store the last few months. At the heavier end of my weight scale, I’ve gotten a lot of commentary about what’s in my basket. “Oh, that’s a lot of chips!” someone will exclaim. “Do you know where the greens are?” another will ask.

The first couple of times I got comments like these, I laughed aloud. I didn’t really get where these comments were coming from, but thought it was so funny that strangers thought I’d value their ill informed assessments.

The third or fourth time, I still chuckled quietly, but I was curious. What was going on, that 150-pound me got no grocery cart comments, ever, but that 200-pound me averages one a week?

Thanks to Neil Postman, the answer became clear virtually as soon as I began asking the question. These grocery store commenters were making snap judgments based on limited data. They were looking at me and seeing not a process but a fixed state; instead of seeing this moment as one frame of a very lengthy movie, they saw the moment and confused it for the movie.

After I figured this out, I kept laughing. How absurd, for these folks to think they know a person based on a frame’s data, and then to stage a mini-intervention!

Things that can be seen in a single grocery store visit: the shopper’s current weight; top layer of contents of cart

Things that cannot be seen in a single grocery store visit (non-comprehensive list): the shopper’s weight for the rest of their lifetime; the eighteen pounds of greens below the chips; grief; stress; childhood trauma that has enduring impacts into adulthood; the 30-60 minutes someone walks/does yoga/bounces on a trampoline daily; the 2-3 cups of greens eaten with virtually every meal, most of which are Paleo; the non-Paleo beer consumed for months to take the edge off pain; the 2.5 hours spent in traffic daily moving to and away from a desk job; etc.

Apart from offering me a chance to laugh, these grocery store sages have given me another gift. They’ve reminded me to remain aware of my own human propensity to confuse a frame for the entire film.

Neil Postman wrote, “You cannot avoid making judgments, but you can become more conscious of the way you make them.” I’m definitely not catching all my judgments, but I’m getting better by the day.

This was especially clear about two weeks ago, when I sat reading in a coffee shop. One particular sentence in the book I was reading, Kelly Brogan’s A Mind of Your Own, practically jumped off the page at me.

For a few months now, I’ve been looking at someone I love and assuming–with some bemusement–certain inspirations for certain behaviors. Brogan’s sentence revealed a whole different set of possible explanations, whapping me on the head with a reminder how little of that personal film I can see. From 1,000 frames, I’ve been filling in the millions I cannot see. I have not been doing so with nuance, instead using broad strokes.

As the pounds slide off me now, having set aside the beer and added meditation+, I’m sure I still have weeks to months of grocery store sage commentary ahead. I’ll keep laughing, naturally; that comes easily.

I’ll also aim to use their words as a reminder. I’m making judgments, too, and the grocery store sages’ words can be my ongoing call to not confuse my own limited perception with reality.

my playlist

I’ve been building and rebuilding a playlist in my mind the last couple of weeks. I’ll write about it someday, I’m sure, I thought. When I’ve finally gotten it right-enough.

Without pressure or hurry, it could have been months before I solidified the playlist. But then I read a post that got me fired up, and I found my playlist.

The post bemoaned how everything is a competition now: singing, playing instruments, sports, politics. Everyone’s in it to win it. Period. Read more…

perspectiving

Earlier today, I glanced down and saw an awful, judgment-filled word scrawled in my older son’s handwriting.

Hold on now, I thought. When would he have even heard that word, and how would I have missed it in two years of having this same piece of paper behind my desk?!

Having written so recently about perspective(s), I smiled when I uncovered the rest of the paper to find the answer a split-second later. 

I’d seen the marks as they were, sure, but … I’d interpreted them upside-down, leading (briefly) to a very different, very wrong reading.

What a difference perspective–and context!–can make.

On heroing

Once upon a college-time, I found myself so useless–to myself, to others, to the world–that I wanted to die.

I challenged myself to find one thing I liked about myself; if I didn’t, I’d kill myself. If I could find one thing, though, I figured I could probably find more … with some patience.

I decided my calves were pretty rad. Seeing that one good thing paved the way for my sticking around to see more, so that one little thing meant everything: choosing life, as opposed to suicide.

Over time, I came to have faith in words. I understood them and became adept at shaping them to express precisely what I meant.

Then I began reading Neil Postman, who helped me understand some of the biases in words and word combinations, particularly English ones. Nouns are especially appropriate to represent some physical items (table; car; sandwich), but help create the illusion of stasis in some more dynamic “things” (language; people; school).

There’s a lot to this, but some of the biggest questions Postman opened for me were about this illusion of stasis, or unchangeability. By referring to “language” instead of “languaging,” English speakers may perceive language as an unchanging behemoth instead of sets of ongoing processes. By referring to people by individual, set names, we tell ourselves each person is one relatively stable unit instead of a changeable, changing entity who does the hard, ongoing work of “personing” in a rapidly changing world.

Some statements presented as fact aren’t, really.

“Projection,” as the term is used by semanticists such as Korzybski and Hayakawa, means that we transfer our own feelings and evaluations to objects outside of us. For example, we say, “John is stupid” or “Helen is smart,” as if “stupidity” and “smartness” were characteristics of John and Helen. A literal translation of “John is stupid” (that is, its most scientific meaning) might go something like this: “When I perceive John’s behavior, I am disappointed or distressed or frustrated or disgusted. The sentence I use to express my perceptions and evaluation of these events is ‘John is stupid.'”

When we say, “John is stupid,” we are talking about ourselves much more than we are talking about John. And yet, this fact is not reflected at all in this statement.

Language might actually be used to conceal more than it reveals.

At first, it felt liberating to be able to see some of the processes behind purported “things” I’d wrongly perceived as more or less stable. Slowly, though, it destroyed my faith in something that had almost always been a bedrock for me: that I could set forth words that showed precisely what I meant to almost everyone who read them. But if meaning is projected onto words by a perceiver instead of simply absorbed as stated, what I stated was far less important than the meanings being projected onto my words by readers/hearers.

With everything apparently objective revealed as potentially quite subjective, then, I lost faith in my ability to English-language … or that there was much merit in bothering to even try. I was especially disturbed by one kind of illusion I began seeing everywhere, especially in my own words: one of scale. Words can help things I’d consider enormous seem small, and can give small things an illusion of comparative enormity.

For example: If it’s a “disaster” when I flub an important meeting, what is it–apart from, of course, a crime–when hundreds of thousands of people lose their homes and retirement funds due to the bad behavior of a small number of extraordinarily powerful bankers? When those bankers aren’t even held accountable, but slapped on the hand by having less-than-incremental fees effectively taken from investors … as punishment? (How is that “punishment”? How does that deter abuse of power?)

If it’s “crushing” to remember a particularly bad memory, what is it, then, when entire villages are literally crushed by American-sold (and, often, -dropped) bombs? Especially when many of those bombs are “gifts” that keep giving for decades to come?

If an especially tasty hot dog can be “awesome,” then what’s the feeling you get standing and looking upon grand portions of the Grand Canyon?

If it’s “amazing” to get a great bonus at work, what is is when a family is granted asylum … and thus given a chance at life when they’d have almost certainly died had they stayed in their (prior) home?

With so many hard-to-see flaws in tools of meaning conveyance, words, I stopped seeing the point of trying to negotiate them.

If I was no longer a(n effective) worker-of-words … what was I, even?

Last week, I was fairly bludgeoned–multiple times daily, each day–by a word that I’d always translated as representing goodness. Read more…

Not a fixed state

This morning, I read an article on business “culture.” Its author wrote about this in a way that demands quotation marks be placed around the word. Is “culture” really some fixed thing, perceived and experienced the same way by everyone?

As I read, I imagined the author conversing with Neil Postman and Charles Weingartner, authors of the 1969 book Teaching as a Subversive Activity. The book is less about teaching than assumptions, and specifically learning to explore and challenges one’s own assumptions, including those shaped by a specific language. One of my favorite passages is about “the mind”:

Even the words “the mind” are subtly metaphoric. Think of those words for a moment. Why the mind? Why a noun? Why a “thing”? As John Dewey and Arthur Bentley observed, we would come much closer to actuality if we spoke of “minding” (as a process) than of “the mind” (as a thing).

With that passage in mind (ahem), I chuckled at the idea of “a culture.” Why does English treat it as a thing, not a process? It’s dynamic and evolving, shaped by many factors and influences, not a point in time! It seems more apt, then, to think of “culturing” than of “culture.” Every day, through countless acts and interchanges, the people who participate in a company or community are shaping it. They might be said to be “culturing,” rather than “impacting ‘the’ culture.”

I have no answers to these questions, but I do love reflecting upon them. Before last month, I’d never really considered how language shaped my world instead of simply helping me describe it. Now, I see dozens of examples of this shaping every day. It’s fun exploring these questions I didn’t even realize were questions a few weeks ago.

If this isn’t enough for you to mull over, here’s a parting consideration I’d do well to hold in mind keep minding: “You cannot avoid making judgments, but you can become more conscious of the way you make them.” This is important because judgment can make us “behave in response to our judgments rather than that which is being judged” and because: “People and things are processes. Judgments convert them into fixed states.”

I’m not a fixed state. Are you?

This 4/4/17 post transferred from L2SP 6/3/17

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