Plugged in, Turned on, Tuned Out

Findings published from the third installment of the Kaiser Foundation’s research project on children and their use of media shocked technophobes and -philes alike. According to the report, kids ages 8-18 spend more than seven and a half hours a day plugged into an electronic device (such as an ipod, smart phone, computer, or television). This figure does not include an extra hour and a half spent texting or talking on cell phones; time devoted to homework, or an extra three and a half hours of media exposure accrued by multitasking.

As one commentator concedes: it no longer makes sense to debate whether such technological use is good or bad. We need to “accept it” as part of children’s environment, “like the air they breathe, the water they drink and the food they eat.”

Must we equate ipods with oxygen? Debates over the morals and merits of technology are as old as human civilization. There are questions to ask that move us beyond good and evil.

1. Are we using our tools in ways that weaken the sensory capacities they extend?

Every human invention extends a set of basic bodily capacities in a direction farther than it could otherwise go, and in effect, reduces our need for developing those skills and sensations.

Recall Socrates’ debate, for example, over the act of writing, as an extension of our capacity to remember. When we write something down in order to remember it, aren’t we giving ourselves permission to forget?

2. Who is using whom?

The tools we use organize our patterns of physical and mental movement; shape our thoughts; space and time our tasks, and map our sensory awareness. Using tools grants us a sense of ourselves, and what we can do. It structures our relationships to other people, places, and elements. Whether pencil or plow, book or boat, ipod or iphone, the tools we use use us to make them work. We learn, in using the tool, what turns us on.

The issue these questions share concerns our participation in the rhythms of our bodily becoming. The movements we make are making us. But how? As we invest ourselves in this technology, are we cultivating a range of skills and sensibilities that aligns with our ongoing health and well being?

Answers are trickling in for kids who are plugged in. Regarding the sensory education such technology use provides, evidence is emerging of a correlation (at least) between hours spent consuming media and pounds added consuming calories. However, the causal factor between childhood obesity and screen use, believe it or not, does not seem to be sitting.

While researchers point to food advertisements as encouraging excess intake, the issue may have more to do with how screen use educates our senses. While watching a screen, regardless of whether we are in a chair or on an exercise bike, we train our attention away from what our bodily selves are doing and towards what is coming to us through the monitor. Tuned in we tune out. We reinforce the sense of ourselves as minds over bodies that causes us to override the wisdom of our bodily selves in all realms of our lives--including in our ability to follow the arc of our eating pleasure to a sense of enough.

Moreover, in using these devices we not only train ourselves to think and feel and act as if we were minds in bodies, we train ourselves to desire this sense of ourselves as itself a primary source of pleasure, accomplishment, and even health. Our dopamine level surges when we override our bodily discomfort to check email, harvest soybeans in Farmville, or receive the latest tweet from our favorite star.

As for how our tools are using us, commentators regularly comment on the enhanced multitasking ability of the techno-savy. However, it isn’t the multi in this formula that is new. Humans have been manipulating complex maps of parallel and entinwed processes for millennia in order to survive. What is new is the sensory and kinetic range of the tasks: since media use occupies a smaller swath of bodily selves than the tasks of, for example, making all our own food and clothing, we can indeed train ourselves to tolerate more of them.

So what difference does it make if our kids use these technologies in ways that reinforce their sense of themselves as minds over bodies, and reduce their sensory range?

I offer three points, knowing there are more.

First, Rodolfo Llinas' recent book argues that how bodies move influences how brains develop. One implication, anticipated by Nietzsche in Human All Too Human, is that when we train ourselves to still our bodily selves in order to think and read and write, we cut ourselves off from a primary realm of our creativity—our senses—and the source of materials through which we think at all. It is not an accident that Nietzsche’s Zarathustra is a dancer.

A related vein of inquiry concerns empathy. As the Blakeslees document, people with a greater visceral awareness—that is, a heightened awareness of their own feelings and sensations—demonstrate a greater capacity to empathize with other humans. Such empathic qualities correlate regularly with the ability to create and maintain mutually life-enabling relationships. One implication is that bodily practices that train our attention away from our sensory selves—even in the name of networking—may diminish our capacity to form strong, mutually beneficial relationships with other humans. (In what sense are fellow Facebookers friends?)

A third line of concern is one Richard Louv raises in his book, Last Child in the Woods. Louv diagnoses a nature-deficit disorder among our children, precipitated in part by an increased use in technological devices. As kids train their senses away from the natural world, they don’t learn how to be in the natural world—how to open to receive it. They think that “nature” is what they see in their wildlife videos, and get bored with the real thing.

Louv asks: where is the next generation of environmentalists and natural scientists who will be able to notice and care about the destructive impact humans are having on the very web of life that enables them to be?

Whether we are talking about the relationship to our bodily selves, to other humans, or to the natural world, then, the logic is the same. We may be losing our ability to sense and enact what we need in order to be able to create relationships that will support us in our ongoing sensing and enacting. Nietzsche called such a state decadence.

We do know that the question of how to cultivate relationships with ourselves, each other, and the natural world is a primary challenge we confront in the 21st century. It is also clear that electronic devices are not about to disappear.

The question that arises then is this: what kind of practices can or must we engage alongside our electronic device use, so that we can be sure to develop the sensory awareness we need to engage and use this technology in ways that enhance our ability to thrive?

Next week: what kind of movement matters?

Yoking, Yearning & Yoga

Kyra is drawing explosive, volcano flower sunbursts.

Jessica is plotting plant patches for her garden.

Kai wants to ride one of the puffy white clouds that dangle in the blue.

And Jordan is training his bull calves.

As I move through the postures of my yoga routine, the thought forms: it’s all yoga. Yoga: the Sanskrit word for “union,” and a root form of our “yoke,” means to join or connect, to form a bond. In yoga, a practitioner breathes into bodily shapes that draw our sensory selves into the present, so we can unite with ourselves, unite with what is. In all these activities too, these kids are joining and connecting, creating the relationships that will support them in unfolding what they have to give.

Isn’t this what life is about?
*
It is not easy to form a yoke.

In order to train his bull calves, Jordan first had to make one: a crossbar pierced by two semi-circle bows that would embrace the calves’ heads. Choosing a slice of birch, he carved a curvy bracket with his draw knife, drilled four holes, and began a regime of linseed oil application. A yogurt container stuffed with an old rag lives by our sink.

Then for the bows, he needed a special kind of hard but bendable wood. After a couple of scouting trips around the farm, he found the perfect shagbark hickory tree—big enough that he needed help felling it. After he and Geoff lopped off the limbs and dragged it back home, Jordan split the log into sixteenths and took out the heart to make two four foot lengths of one-inch chunk. It was hard. Would the wood bend?

We devised an apparatus for the top of our wood stove: on top of a water-filled spaghetti pot with vented lid, we placed with an upside down funnel, on which sat a PVC joint holding a five foot length of PVC piping. It looked like the stove had sprouted rabbit ears. Into the pipe went the bow. After a steamy soak, Jordan took out the wood, held the ends, and bended it like licorice around his knee. One bow bowed, the other quickly followed. Minutes later the bows were as hard again as the wood they were. After drilling some more holes and gathering the proper pins, Jordan’s yoke was ready to go yoking.

At first, the bull calves weren’t so sure about the yoke, but they liked the attention, the nose and neck scratches, and the walks around the yard. By now they seem quite comfortable, pleased to play this pulling game for a few minutes every day. Jordan guides them around the yard with his stick yelling “Gee!” to go right, and “Haw!” to head left. Then he says “Whoa!” and stands in front of them to block their way, his stick a wall. Good thing they are only calves.

The smile on his face when he came in today says it all: “Oh they were so good today!”

Kai agrees.


*
A yoke is the piece of wood, carved and shaped.

A yoke of oxen is what the calves will become when they pull as one.

To yoke is to join or connect these independent powers in the service of a common goal—becoming one force for action.

The questions arise: What kinds of yokes are we creating for ourselves? With what or whom are we joining? What kind of relationships do we want to create?

What are we yearning to do?

These kids seem to know.

Bottle to Bucket

We have been having a lovely holiday week here at the farm. For Christmas, Santa brought a huge new wheel barrow filled with tools: a pitchfork and manure shovel, a feed bucket for Marvin and a water bucket for the chickens, and a new 75 foot section of hose. We even had our periodic thaw to help us with water transport!

Then there are the calves. A few days ago, Jordan walks into the house at the end of chore time, obviously frustrated. "I am beginning to question Blaze's intelligence," he quips.

I stop and listen. "Why?"

"Well, he refuses to drink from a bucket! I even tied him up and put the bucket right in front of him, and he just stands there--obviously hungry--and moos." Jordan sighs. "He won't drink from the bucket unless I put my fingers in there so he can suck on them." I now see Jordan's dripping hand. Meanwhile, Bright happily slurps his quotient of Daisy milk from a bucket without a fuss.

So what is with Blaze?

I have some sympathy for the little creature. It is not the easiest transition to make. A calf is born wanting to suck, head up, preferably on some soft and resilient oblong protrusion that hangs from the sky and dispenses sweet warmth. The sucking motion in this tipped-up position is beneficial. It stimulates the salivary glands and aids digestion; exercises head and neck muscles; and connects the calf with a source of heat and protection: mom. I imagine Blaze asking: So what's this puddle in pail?

I think back to what I have written in What a Body Knows (and sketched on April 1 in this blog): nurture and nourish are forever entwined. Perhaps it is no different for cattle. It is not merely milk that Blaze wants. He wants to suck. He wants to nuzzle. He wants his mom.

"I don't think it is a problem to feed him on a bottle for a while," I suggest.

"But it isn't convenient," Jordan replies. "It is hard to hold the bottle for Blaze while giving the bucket to Bright. It would be so much easier if he just drank from a bucket!" I recognize this logic all too well. Parenting by convenience. Oh how I know! Still, I also know that a calf, like a child, is a force of nature. If you oppose it, even if you win, you lose. Jordan knows too.

I remind him. "Well, you know from riding--when you want to stop a horse, what do you do? You don't sit back and yank on the reins. You tug and release, tug and release, tug and release. Try that with Blaze. If he rejects the bucket, give him the bottle for a feeding or two, then give him the bucket again. Give him a little time to get used to the idea." Jordan nods.

*
Meanwhile, I am still wrestling with calf care issues of my own--related to the kids and their ability to work together (see Dec 17). I am still seeing faces that pout and hearing voices that complain of being left out.

The Family Council I described in the last post had been highly successful as far as it went. We had worked out a framework for a different way of thinking: our calf-caring team. We had staged a shift to a more harmonious way of being. Yet feeling that shift and making it happen was proving another matter.

In our councils, the format is simple. Each person has a chance to speak. More than that, each person has a chance to be heard by the very persons who are provoking concern. In that hearing, I guide the listeners to mirror the speakers--restate what the person said, don't respond, just say it again, let them know that you really get what they are saying. It is a basic relationship tool for enhancing communication. And it works. You can see the tension melt from young shoulders who feel finally released, finally heard.

But hearing only goes so far. A shift towards resolution needs to occur, and it does when persons involved recognize that they share a common desire. In this case, it was obvious to the kids. They each wanted the calves; they wanted the calves to be healthy and happy and well tended; they wanted to be the ones to help. In the end, after everyone shared and was heard, the kids could see, even without my prodding, that they all wanted the same thing: to be recognized by the others as an important, necessary, and effective member of the calf-caring team.

It wasn't quite enough. I too had to tug and release. Tug and release. I had to give the kids time to get used to the idea. To feel it. To live it. So we kept talking.

As the week progressed, we realized more: it has to do with trust. Building trust. Blaze has to learn to trust Jordan. The kids have to learn to trust one another--really trust each other to want what they say they want. Let it sink in. So we work on that trust. Tug and release. Letting it be real.
*
A couple of days later, Jordan and Jessica come in together at the end of chores, smiling broadly. "Blaze did it!" Jordan announces.

"He drank from the bucket!" Jessica adds.

"Perhaps he is intelligent after all," Jordan grins. I never had any doubts.

"These calves are teaching me patience," Jordan adds with a triumphant sigh.

Me too.



Happy New Year to All!