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Things I used to could do without a phone. #BlackenAsiaWithLove

A Spoken Word poem for young people everywhere, esp Youth in Asia, who may never know WE LIVED before smartphones…and live to tell about it.

Walk.

Walk down the street.

Find my way.

Go someplace.

Go someplace I had previously been.

Go someplace I had previously not been.

Meet.

Meet friends.

Meet friends at a specific time and place.

Meet new people.

Meet new people without suspicion.

Strike up a conversation with a stranger.

Make myself known to a previously unknown person.

Now, everything and everyone unknown is literally described as ‘weird’.

Eat.

Eat in a restaurant by myself.

Pay attention to the waiter.

Wait for my order to arrive.

Sit.

Sit alone.

Sit with others.

Listen.

Listen to the sound of silence.

Listen to music.

Listen to a whole album.

Listen to the cityscape.

Overhear others’ conversations in public.

Watch kids play.

Shop.

Drive.

Share.

Share pictures.

Take pictures.

Develop pictures.

Frame pictures.

See the same picture in the same spot.

Read.

Read a book.

Read a long article.

Read liner notes.

Pee.

I used to be able to stand at a urinal and focus on what I was doing,

Not feeling bored,

Not feeling the need to respond to anything that urgently.

Nothing could be so urgent that I could not, as the Brits say, ‘take a wee’.

Wait.

Wait at a traffic light.

Wait for a friend at a pre-determined place and time.

Wait for my turn.

Wait for a meal I ordered to arrive.

Wait in an office for my appointment.

Wait in line.

Wait for anything!

I used to appreciate the downtime of waiting.

Now waiting fuels FOMO.

I used to enjoy people watching…

Now I just watch people on their phones.

It’s genuine anxiety.

Walk.

Walk from point A to B.

I used to could walk between two known points without having to mark the moment with a post.

Now I can’t walk down the hall,

Or through the house or even to the toilet without checking my phone.

I avoid eye contact with strangers.

Anyone I don’t already know is strange.

I used to could muscle through this awkwardness.

Talk.

Have a conversation.

A friend and I recently lamented about how you used to could have a conversation and

Even figure out a specific thing that you couldn’t immediately recall…

Just by talking.

I also appreciate the examples we discussed.

Say you wanted to mention a world leader but couldn’t immediately remember their name. What would you do before?

Rattle off the few facts you could recall and in so doing you’d jog your memory.

Who was the 43rd US president?

If you didn’t immediately recall his name,

You might have recalled that the current one is often called “45” since

Many folks avoid calling his name.

You know Obama was before him, therefore he must’ve been number “44.”

You know Obama inherited a crap economy and several unjust wars,

Including the cultural war against Islam. And

That this was even one of the coded racial slurs used against him: “A Muslim.”

Putting these facts together,

You’d quickly arrive at Dubya! And

His whole warmongering cabinet. And

Condi Rice. And

General Powell’s botched PowerPoint presentation at the UN. And

Big dick Cheney, Halliburton and that fool shooting his friend while hunting.

That whole process might have taken a full minute,

But so would pulling up 43’s name on the Google.

This way, however, you haven’t lost the flow of conversation nor the productive energy produced between two people when they talk.

(It’s called ‘limbic resonance’, BTW).

Yeah, I used to be able to recall things…

Many more things about the world without my mobile phone.

Wonder.

Allow my mind to wander.

Entertain myself with my own thoughts.

Think.

Think new things.

Think differently just by thinking through a topic.

I used to know things.

Know answers that weren’t presented to me as search results.

I used to trust my own knowledge.

I used to be able to be present, enjoying my own company,

Appreciating the wisdom that comes with the mental downtime.

Never the fear of missing out,

Allowing myself time to reflect.

It is in reflection that wisdom is born.

Now, most of us just spend our time simply doing:

Surfing, scrolling, liking, dissing, posting, sharing and the like.

Even on a wondrous occasion, many of us would rather be on our phones.

Not just sharing the wonderful occasion –

Watching an insanely beautiful landscape through our tiny screens,

Phubbing the people we’re actually with,

Reducing a wondrous experience to a well-crafted selfie

But just making sure we’re not missing out on something rather mundane happening back home.

I used to could be in the world.

Now, I’m just in cyberspace.

I used to be wiser.

‘Guilty’ of Coming Out Daily – Abroad. #BlackenAsiaWithLove

I am annoyed that our apartment-building manager told my husband that a two-bedroom had recently become available, and that we should move in because we would be “more comfortable.” My husband always takes such statements at face value, then performs his own cost/benefits analysis. Did the manager offer a discount, I asked? I mean, if he’s genuinely concerned about our comfort, shouldn’t he put his money where his mouth is? That’s probably just the American in me talking: He was either upselling the property or probing us to see what the deal was – not at all concerned about our comfort. I speak code, too.

 

The most homophobic thing that anyone has ever said to me is not any slur, but that gay people should not “flaunt it.” As if concealing our identities would magically erase homophobia. This reveals that the speaker either doesn’t know – or doesn’t care to know – how readily people everywhere speak about our personal lives. There are random people I have met in every single part of the world, that ask my marital status. It comes shortly after asking my name and where I’m from. The words used are revealing – just ask any divorced person who has engaged with any society’s traditions. Is it deceptive to say that they are “single,” instead? What’s more, regardless of language, preferred terms like “unmarried” reveal the value conferred upon this status. You’re not a whole person until you’re married, and a parent. It is only then that one is genuinely conferred what we sociologists call ‘personhood’. Also, are married lesbians called two Mrs.?

Come out, come out wherever you are.

In many parts of the world, being ‘out’ carries the death penalty, including parts of my father’s homeland, Nigeria. I’ve literally avoided visiting Nigeria because of the media-fueled fear of coming out. I hate the distance it’s wedged between my people, our culture and I. There was a time when coming out was literally the hardest thing I ever had to do. Now, l must come out daily.

Back in the UK, many educators would like to believe that they don’t discuss their personal lives with students. But who hasn’t been casually asked how one spent the weekend? Do I not say “My husband and I…” just as anyone else might? Abroad, do I correct co-workers when they refer to us as ‘friends’? Yesterday, I attended an academic conference. All the usual small talk. I came out a dozen times by lunch.

In teaching English here in Asia, isn’t it unfair for me to conceal from my students the gender of my “life-partner,” which is actually our formal legal status?  Am I politicising my classroom by simply teaching gender-neutral terms like ‘spouse’ or ‘partner’? Or, do I simply use the term ‘husband’ and skim over their baffled faces as they try to figure out if they have understood me properly? Am I denying them the opportunity to prepare for the sought-after life in the west? Further, what about the inevitability of that one ‘questioning’ student in my classroom searching for signs of their existence!

I was recently cornered in the hallway by the choreographer hired by our department to support our contribution to the university’s staff talent competition (see picture below*). She spoke with me in German, explaining that she’d lived several years in the former GDR. There are many Vietnamese who’d been ‘repatriated’ from the GDR upon reunification. So, given the historical ties to Communism, it’s commonplace to meet German (and Russian) speakers here. Naturally, folks ask how/why I speak (basic) German. My spouse of seventeen years is German, so it’d be weird if I hadn’t picked up any of the language. It’s really deceptive to conceal gender in German, which has three. I speak German almost every day here in Hanoi.

Kuku-HUST-performace.jpg

The word is ‘out’.

In Delhi, we lived in the same 2-bedroom flat for over 7 years. It became clear to our landlady very early on that we slept in one bedroom. Neighbours, we’re told, also noticed that we only ever had one vehicle between us and went most places together. Neither the landlady nor any neighbour ever confronted us, so we never had to formally come out. Yet, the chatter always got back to us.

As a Peace Corps volunteer in rural Mali in the late 90’s, I learned to speak Bambara. Bambara greetings are quite intimate: One normally asks about spouses, parents and/or children, just as Black-Americans traditionally would say “How yo’ momma doin?’” In Mali, village people make it their business to get single folks hitched. Between the Americans, then, it became commonplace to fake a spouse, just so one would be left in peace. Some women wore wedding bands for added protection, as a single woman living alone was unconscionable. The official advice for gays was to stay closeted L. While I pretended to be the husband of several volunteers, I could never really get the gist of it in my village. Besides, at 23 years old, being a single man wasn’t as damning as it is for women. I only needed excuses to reject the young women villagers presented to me. Anyhow, as soon as city migrants poured back to the village for Ramadan, I quickly discovered that there are plenty of LGBTQ+ folks in Mali! This was decades before Grindr.

Here in Hanoi, guys regularly, casually make gestures serving up females, as if to say: ‘Look, she’s available, have her’. I’ve never bothered to learn the expected response, nor paid enough attention to how straight men handle such scenarios. Recently, as we left a local beer hall with another (gay) couple, one waiter rather cheekily made such gestures at a hostess. In response, I made the same gestures towards him; he then served himself up as if to say ‘OK’. That’s what’s different about NOW as opposed to any earlier period: Millennials everywhere are aware of gay people.

A group of lads I sat with recently at a local tea stall made the same gestures to the one girl in their group. After coming out, the main instigator seamlessly gestured towards the most handsome in his clique. When I press Nigerian youth about the issue, the response is often the same: We don’t have a problem with gay people, we know gay people, it’s the old folk’s problem. Our building manager may be such a relic.

 

*Picture from The 2019 Traditional Arts Festival at Hanoi University of Science and Technology (HUST)

100% of the emotional labour, 0% of the emotional reward: #BlackenAsiawithLove

Last night over dinner and drinks, I spoke about race in the classroom with two white, upper-middle-class gay educators. Neither seemed (able) to make any discernable effort to understand any perspective outside their own. I had to do 100% of the emotional labour, and got 0% of the emotional reward. It was very sad how they went on the attack, using both passive and active aggression, yet had the nerve to dismiss my words as ‘victimhood discourse’. This is exactly why folks write books, articles, and blogs like ‘Why I’m No Longer Talking to White People About Race’.

Worse, they both had experienced homophobia in the classroom, at the hands of both students and parents. Nonetheless, they had no ability to contribute to the emotional labour taking place as we spoke about race. Even worse, the one in charge of other educators had only 24 hours earlier performed the classic micro-aggression against me: The brown blur. He walked right past me at our initial meeting as I extended my hand introducing myself while mentioning the mutual friend who’d connected us because, as he said, he was “expecting” to see a white face. He was the one to raise that incident, yet literally threw his hands in the air, nodding his head dismissively as he refused any responsibility for the potential harm caused.

“I’m an adult,” I pled, explaining the difference between me facing those sorts of aggressions, versus the young people we all educate. This all fell on deaf ears. Even worse still, he’d only moments earlier asked me to help him understand why the only Black kid in one of his classes called himself a “real nigger.” Before that, he had asked me to comment on removing the N-word from historical texts used in the classroom, similar to the 2011 debate about erasing the N-word and “injun” from Huckleberry Finn, first published in 1884. According to the Guardian, nigger is “surely the most inflammatory word in the English language,” and “appears 219 times in Twain’s book.”

Again, he rejected my explanations as “victimhood.” He even kept boasting about his own colorblindness – a true red flag! Why ask if you cannot be bothered to listen to the answer, I thought bafflingly? Even worse, rather than simply stay silent – which would have been bad enough – the other educator literally said to him “This is why I don’t get involved in such discussions with him.” They accused me of making race an issue with my students, insisting that their own learning environments were free of racism, sexism and homophobia.

They effectively closed ranks. They asserted the privilege of NOT doing any of the emotional labour of deep listening. Neither seemed capable of demonstrating understanding for the (potential) harm done when they dismiss the experiences of others, particularly given our differing corporealities. I thought of the “Get Out” scene in the eponymously named film.

“Do you have any Black teachers on your staff,” I asked knowing the answer. OK, I might have said that sarcastically. Yet, it was clear that there were no Black adults in his life with whom he could pose such questions; he was essentially calling upon me to answer his litany of ‘race’ questions.

Armed with mindfulness, I was able to get them both to express how their own corporeality impacts their classroom work. For example, one of the educators had come out to his middle-school students when confronted by their snickers when discussing a gay character in a textbook. “You have to come out,” I said, whereas I walk in the classroom Black.” Further still, they both fell silent when I pointed out that unlike either of them, my hips swing like a pendulum when I walk into the classroom. Many LGBTQ+ people are not ‘straight-acting’ i.e. appear heteronormative, as did these two. They lacked self-awareness of their own privilege and didn’t have any tools to comprehend intersectionality; this discussion clearly placed them on the defense.

I say, 100% of the emotional labour and none of the emotional reward, yet this is actually untrue. I bear the fruits of my own mindfulness readings. I see that I suffer less in those instances than previously. I rest in the comfort that though understanding didn’t come in that moment, future dialogue is still possible. As bell hooks says on the first page in the first chapter of her groundbreaking book Killing Rage: Ending Racism: “…the vast majority of black folks who are subjected daily to forms of racial harassment have accepted this as one of the social conditions of our life in white supremacist patriarchy that we cannot change. This acceptance is a form of complicity.” I accept that it was my decision to talk to these white people about race.

I reminded myself that I had foreseen the micro-aggression that he had committed the previous day when we first met. A mutual friend had hooked us up online upon his visit to this city in which we now live. I doubted that she’d mentioned my blackness. Nonetheless, I had taken the chance of being the first to greet our guest, realizing that I am in a much safer space both in terms of my own mindfulness, as well as the privilege I had asserted in coming to live here in Hanoi; I came here precisely because I face such aggression so irregularly in Vietnam that these incidents genuinely stand out.

Works mentioned:

Eddo-Lodge, R. (2018). Why I’m No Longer Talking to White People About Race. London: Bloomsbury Publishing.

Hanh, T. (2013). The Art of Communicating. New York: HarperOne.

hooks, b. (1995). Killing rage: Ending racism. New York: Henry Holt and Company, Inc.

 

The Lure of Anxiety

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Helen is an Associate Lecturer teaching on modules in years 1 and 3.

I wear several hats in life, but I write this blog in the role of a lecturer and a psychologist, with experience in the theory and practice of working with people with psychological disorders.

In recent years, there has been an increase in awareness of mental health problems. This is very welcome. Celebrities have talked openly about their own difficulties and high profile campaigns encourage us to bring mental health problems out of the shadows. This is hugely beneficial. When people with mental health problems suffer in silence their suffering is invariably increased, and simply talking and being listened to is often the most important part of the solution.

But with such increased awareness, there can also be well-intentioned but misguided responses which make things worse. I want to talk particularly about anxiety (which is sometimes lumped together with depression to give a diagnosis of “anxiety and depression” – they can and do often occur together but they are different emotions which require different responses). Anxiety is a normal emotion which we all experience. It is essential for survival. It keeps us safe. If children did not experience anxiety, they would wander away from their parents, put their hands in fires, fall off high surfaces or get run over by cars. Low levels of anxiety are associated with dangerous behaviour and psychopathy. High levels of anxiety can, of course, be extremely distressing and debilitating. People with anxiety disorders avoid the things they fear to the point where their lives become smaller and smaller and their experience severely restricted.

Of course we should show compassion and understanding to people who suffer from anxiety disorders and some campaigners have suggested that mental health problems should receive the same sort of response as physical health problems. However, psychological disorders, including anxiety disorders, do not behave like physical illnesses. It is not a case of diagnosing a particular “bug” and then prescribing the appropriate medication or therapy to make it go away (in reality, many physical conditions do not behave like this either). Anxiety thrives when you feed it. The temptation when you suffer high levels of anxiety is to avoid the thing that makes you anxious. But anyone who has sat through my lecture on learning theory should remember that doing something that relieves or avoids a negative consequence leads to negative reinforcement. If you avoid something that makes you highly anxious (or do something that temporarily relieves the anxiety, such as repeatedly washing your hands, or engaging in a ritual) the avoidance behaviour will be strongly reinforced. And you never experience the target of your fears, so you never learn that nothing catastrophic is actually going to happen – in other words you prevent the “extinction” that would otherwise occur. So the anxiety just gets worse and worse and worse. And your life becomes more and more restricted.

So, while we should, of course be compassionate and supportive towards people with anxiety disorders, we should be careful not to feed their fears. I remember once becoming frustrated with a member of prison staff who proudly told me how she was supporting a prisoner with obsessive-compulsive disorder by allowing him to have extra cleaning materials. No! In doing so, she was facilitating his disorder. What he needed was support to tolerate a less than spotless cell, so that he could learn through experience that a small amount of dirt does not lead to disaster. Increasingly, we find ourselves teaching students with anxiety difficulties. We need to support and encourage them, to allow them to talk about their problems, and to ensure that their university experience is positive. But we do them no favours by removing challenges or allowing them to avoid the aspects of university life that they fear (such as giving presentations or working in groups). In doing so, we make life easier in the short-term, but in the long-term we feed their disorders and make things worse. As I said earlier, we all experience anxiety and the best way to prevent it from controlling us is to stare it in the face and get on with whatever life throws at us.

 

 

Funding Higher Education – consider the bigger picture

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There have been plenty of blogs on this site and others promoting the value of knowledge, scientific endeavour, progressing our understanding, and more recently, finding ways to counteract the phenomenon of fake news and alternative facts. It seems we need to value education even more, so, when I see the headline ‘University chief wants to bring back maintenance grants’ (BBC News 2018) my initial thinking is, yes, absolutely we must. However, this is soon followed by a sense of despondency, knowing there will be plenty of people who will assume the country cannot afford it, taxpayers should not foot the bill and we should just muddle along and hope students just accept this is how the world works now. Well, I find this difficult to accept, in light of the wealth of evidence against this notion that funding higher education from the public purse is unthinkable. After all, we used to, and plenty of other countries do this. What is also clear, are the benefits this brings, that this is about investing in the future, ensuring a skills base for jobs which need this level of education and knowledge. To see this as an investment means valuing the fact that there are school pupils who have the opportunity, drive and ambition for a career which requires a degree, possibly postgraduate training and vocational training. This should not be hindered by their class, their parents’ occupation, and experiences of poverty and exclusion. We must also equally value those who want to build our houses, cars, offer vital services which require a very different form of ambition and aspiration. One must not be held as more value over the other, they both need to be supported, grants are part of this, but so are training bursaries, decent wages, secure jobs and valuing investment in the arts. Instead, what we have created is a climate of competitiveness, we see it in increased levels of social anxiety among young people, including students, and we see it in the rise of the gig economy. Grants would offer freedoms for students from a wider range of backgrounds to make choices based on their own ambitions, and not be held back by their circumstances. They would allow students of any background to choose to study from the arts, humanities, social sciences, science, medicine, law and business – without weighing this choice up in the context of which will guarantee a well paid job.

The current Conservative government have been openly and proudly advocating for privatisation and placing the burden of the cost not on the tax payer, but on those accessing the service. This is a very attractive political promise – to pay less tax creates the perception that people have more of their own wages, and are not supplementing those who don’t work as hard. It also presents privatisation as placing the provision of services with corporations who are more efficient, innovative and can invest money back into the service. Yet, the Community Rehabilitation Companies at the heart of the Transforming Rehabilitation Agenda have been bailed out to the tune of £342m (and counting?) (see https://www.theguardian.com/society/2018/jan/17/private-probation-companies-face-huge-losses-despite-342m-bailout). Our NHS is under threat from providers such as Virgincare and US companies, and our rail services are constantly in the news for poor service and rising prices. All we need to do is look to our European neighbours to see how different it can be, if we just let go of this notion that paying more tax is a burden, especially as we face this burden in a different form – rising costs and stagnant wages, expensive travel costs compared to other countries, threats to job security, pensions and to our system of free healthcare.

The language used when fees for degrees were introduced by the then Chancellor George Osborne was that grants had become “unaffordable” and there was a “basic unfairness in asking taxpayers to fund grants for people who are likely to earn a lot more than them” (BBC News, 2018). There was plenty of criticism raised at the time, and concern about prospective students being put off. This was quelled by the promise to reduce debt, to have the country live within its means and that young people would simply have to accept debt as part of their future. Yet, as predicted, it has led to greater polarisation of students from lower classes accessing HE, especially among the Russell Group universities, as well as disparities in admittance from BAME groups, indicating once again a level of disadvantage which continues in this arena. It doesn’t seem altogether fair to place the responsibility on HE to widen access and increase diversity if the cost of attending is simply prohibitive and becomes an insurmountable barrier. There is only so much universities, just like schools, hospitals, police services and others can do within a system which creates and perpetuates inequality, and doesn’t support those who aspire to improve their circumstances.

It baffles me that so many people continue to accept this idea that low tax is a benefit, when it simply displaces the costs to citizens in other ways, and it also means governments can support corporations and individuals who seek to pay less and less tax, to increase profits for shareholders. There is something wrong also with an economic system which politicians themselves benefit from financially and, therefore, seek to maintain the status quo. The same can be said for privatisation and introduction of student fees – despite all the evidence which shows this is not a good idea, someone somewhere is getting rich, is influencing decision makers in parliament to maintain this policy, and neither of these parties is concerned about what is best for the country and its future.

Susie Atherton

Senior Lecturer in Criminology

BBC NEWS (2018) University chief wants to bring back maintenance grants, see https://www.bbc.co.uk/news/education-45079654.

 

The changing face of criminology

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We can profess that those of us in academia get to own a small nugget of knowledge on their chosen subject.  This is how specialism is developed and cultivated.  We start our long journey into knowledge first by learning the discipline as a whole, going through the different theories and issues, becoming aware of the critical debates, before we embrace the next step of in depth understanding.  Little by little knowledge becomes a road full of junctions, intersections and byroads, constantly fueled by one of the most basic but profound parts of human experience, curiosity.  Academia, was originally developed by a person looking up in the wider cosmos and wondering; surely there is more to life than this.  When the recorded experience aligned with imagination it produced results; civilization emerged as a collective testament of being.  Arguably the first ever question, whenever it was posed and however it was phrased, philosophy was born; any attempt to answer it generated reason and logic.

The process of learning is painstaking because education is a process and as such it requires us to grow as we absorb it.  This process is never ending because “The eye never has enough of seeing, nor the ear its fill of hearing” to quote Ecclesiastes and therefore learning is lifelong.  In academia, in particular, this thirst for knowledge is unquenchable and because of it we progress our respective disciplines further, constantly expanding the boundaries.  Anyone of us who had a discussion in or out of a classroom will testify that even on the same topic, with the same material, a seminar is never the same.  The main reason for this is, education is active and as a learner I gain from whatever I can relate to and comprehend.  Time and time again, I go back to my own learning as I adapt my pedagogy, because to teach is a dialectic; we impart an idea and we let it flourish to those who shall be taking it further.

There is a reason why I am so reflecting of education on this entry; recently we had a reunion of our alumni and in preparation of the event, I was looking back at the way we taught criminology, what changed and how things have progressed.  Colleagues, moved on as expected and the student demographics may have changed but the subject is still taught.  It is this ongoing process that fascinated me in that reflection.  The curriculum and the ideas behind it.  As an institution we offer a number of subject areas, criminology included, that other institutions around the world do, but no other institution will have the unique blend of what we offer.  This part is quite astounding that in the reproduction of ideas and across the continuity of disciplinary knowledge, there is always a place for originality.

On the day, I could hear the stories from some of our alumni with a latent sense of pride as they spoke with some confidence about their life plans, work commitments and ideas.  These were the same people who some years ago, blushed in a seminar from shyness, were anxious about their exam results and worried about their degree classification.  Now with confidence, they embrace their education with the realisation that they have just made the first step into a terra incognita… their journey into learning continues.  During the next weeks (and hopefully, months), a number of our alumni (and current students) will put pen to paper of their thoughts, on our blog and talk about their experiences and their criminology.  We thank them in advance and are looking forward to read their thoughts.

Social Media – Friend or Foe?

Social mediaAfter reading about the backlash to Shania Twain’s proclamation that she would have voted for Donald Trump in the 2016 US Election (BBC News, 2018) I started thinking about the power that social media has over us and our lives. The irony of the fact that I’m writing a blog on the issue, which in itself is a form of social media, is not lost on me. Personally, I’m not a fan of social media yet I, like so many, conform to the pressure of having a facebook or twitter account because that is expected of us both personally and professionally but I wonder if it actually adds value to our lives. It is undeniable that social media platforms allow for greater connectivity between people but is there any quality in that connectivity? News events are instant but are they good quality? Messaging is easy but is it accurate or easy to interpret? Whatsapp or messenger tell us whose online and when but do we need to know that or does it just increase our anxiety when we don’t get a response? Facebook and Instagram document our lives for posterity’s sake but is it necessary to do so, I certainly don’t care what others had for dinner or what I had for dinner 6 months ago to be honest. Scarier still is the tech in our phones which recently allowed someone to tell me exactly when another family member would be home by checking their location on their phone. I recognise the benefit of such technology when it comes to checking on the safety of our children or loved ones but the cynic in me fears the abuse that such software is open to and the potential harm that can be done to others through its use.

Maybe I’m overthinking this or just stuck in the past but before social media we talked, we had physical conversations through which we learnt things, not just information that helped shape us as human beings but also the art of reading signs, body language, social cues and so forth – we actually made time for one another. These things cannot be learnt through text or messaging so how are the younger generation supposed to learn these things? Equally as important is the need for those skills to be practiced so that they are not lost. How many times do you have a conversation with someone who cannot maintain eye contact or who interrupts before you’ve finished your point? Is this a symptom of messaging which puts the pauses in for you and allows you to talk over others without actually doing it, after all messages are presented in a sequential order. That said, the creation of facetime or Skype may bridge the gap between phone conversations and physical ones and therefore enable us to continue learning and practicing these skills but how often do we opt for that over a quick text message? Let’s face it, we live busy lives and its quicker and easier to fire off a text than it is to schedule in an uninterrupted call. I have certainly been accused recently of favouring text messaging over phone calls but then I’ve never liked talking on the phone either. When you add into the mix, the lack of punctuation and the use of text talk the problems become more profound, firstly because this means that the art of writing appropriately is diminishing but secondly because it’s almost impossible to interpret the meaning of a message with no punctuation.

Furthermore, I regularly find myself in the company of people whose lives appear to be lived online and what I’ve observed is that they struggle in a crowd, they are socially anxious and often struggle with the fluidity of a group conversation. Maybe they would be that way regardless of social media but I do wonder whether social media is destroying social skills and how long it will be before the joy of an in-person conversation with like minded people becomes a thing of the past. Obviously, as with most things the simple answer is to find a balance between the two but in a world determined to make us digital natives, this is increasingly difficult.

 

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