In another life I was a linguist, interested particularly in linguistic typology, the field of searching for true language universals—and thus some of the deepest building blocks of human language—through description and classification of existing languages into broad types and comparative features. Functionally, and a little flippantly, this means typologists write papers proposing models of how languages work, and then, almost invariably, other typologists familiar with the languages of Papua New Guinea write a response saying, “No they don’t,” with copious counterexamples. Think that all languages have a word for “blue”? Look at Dani. Think that there’s no language with doubly articulated stops? Look at Yeli Dnye. Think that the verb for ‘give’ always takes three arguments? Look at Saliba. Think that all languages count on their fingers or therefore bias towards base-10 numeral systems? Look at Oksapmin.
In Elder Ballard’s recent address to CES teachers, he warned his audience several times of the dangers of the internet to their students. For example, he admonished teachers to
Teach [students] about the challenges they face when relying upon the Internet to answer questions of eternal significance. Remind them that James did not say, “If any of you lack wisdom, let him Google!”
Wise people do not rely on the Internet to diagnose and treat emotional, mental, and physical health challenges, especially life-threatening challenges. Instead, they seek out health experts, those trained and licensed by recognized medical and state boards.
Why do Church leaders not want young people looking for for answers on the internet? One often-cited answer to this question is that they don’t like the information students might find–information that will likely contradict the carefully curated view of the Church and its history that is typically taught at Church and in seminary and institute classes. For example, students may learn that perhaps Joseph and Emma’s marriage wasn’t quite so idyllic as it is often portrayed, what with him marrying many other wives, typically behind Emma’s back.
Elder Ballard specifically mentions this problem of negative information in his address. He says that CES teachers should introduce students to faith-promoting approaches to controversial topics so that students will measure any more negative interpretations that they encounter later against what they heard first from their teachers.
I think Church leaders are concerned with more than just information when it comes to the internet, though. There are two other things that people also find there that I suspect they also dislike: validation and voice. Continue reading
I’m sitting in a small room on the fifth floor of the local hospital. I’ve had to change from street clothes to scrubs, and my possessions are being examined to see what I can keep. I didn’t bring in much; I turned most of it over to my sister Melyngoch when she left me in the ER. A nurse is sitting at a computer, answering question after question. I haven’t been in this particular hospital before, but I’ve been in enough similar places that the drill is familiar.
I’m reading the questions over the nurse’s shoulder. She has to check boxes about my attitude. Am I hostile? Aggressive? Withdrawn? I can’t help but notice that all of the options are negative. She checks “other,” and writes, “overly polite and helpful.” I can’t help sighing a little—it’s a reminder that whatever I do, however I act, it’s going to be seen through the lens of dysfunction. She asks my name, to find out if I know who I am, and I answer her. She asks if I know where I am. In the psych ward, I say. She corrects me, explaining that this is actually the “stress care unit.” I just smile. I know perfectly well where I am, regardless of what they’ve decided to call it.