Saturday, October 29, 2016

Drugs That Harm Your Hearing

Drugs That Harm Your Hearing

Here’s a checklist of common medications that can damage your ears

En espaƱol l Your lower back aches. Your head is pounding. The knee you hurt skiing is acting up, so you reach for an over-the-counter painkiller. No big deal, right?

Medications Harm Hearing Types

Common medications you're taking could be damaging your hearing. — Corbis

Not so fast. Ibuprofenacetaminophen and aspirin — three of the most commonly used drugs in the United States — can damage hearing, even if you only take them a few times a week.

It turns out that more than 450 drugs (some prescription only, others over the counter) can wreak havoc on hearing. These ototoxic medications — a term that literally means poison for the ears — are particularly risky for older adults.

"People need to know not only what types of medications cause ototoxic hearing loss, but also that combining medications, taking them in higher doses than prescribed or taking them over a long period of time can lead to problems," says Sharon G. Curhan, a physician and clinical researcher at Brigham and Women's Hospital in Boston. Doctors still don't understand exactly why these medications hurt hearing, but they suspect that damage to the hair cells or blood vessels inside the inner ear may be to blame. 

If you're taking any of the following, here's what you need to know.

Painkillers

Aspirin is a very safe drug, but it's not harmless. Unfortunately, people tend to reach for it every time they have even a minor ache or pain. While experts have long known that high doses of aspirin can damage hearing, they've recently discovered that even moderate doses can be ototoxic. Ditto for other nonsteroidal anti-inflammatory drugs such as naproxen (Aleve), ibuprofen (Advil) and diclofenac (Voltaren).

Antibiotics

Fluoroquinolones such as Cipro and Levaquin are prescribed too often for bronchitis or sinus infections, when they should be reserved for the most intractable bugs, experts say. Also: The "mycin" family — gentamicin, erythromycin, vancomycin and neomycin — can be harmful.

Antidepressants and anti-anxiety agents

Drugs such as Prozac, Elavil, Zoloft, Paxil and Celexa have been linked to tinnitus. Caffeine, alcohol and nicotine may exacerbate the problem.

4 Ways to Protect Yourself

1. Be sure your doctor knows exactly what medications you take. Combinations of over-the-counter products and herbal supplements may damage your hearing. "Some people take several medications, all prescribed by different doctors," notes Ross J. Roeser, executive director emeritus of the audiology program at the University of Texas at Dallas Callier Center for Communication Disorders. "Unless you're clear about what you're taking, a doctor has no way of knowing if any new drug will increase the possibility for the hearing loss."

2. Ask about side effects. Many medications have benefits with short-term use under medical supervision. Some are lifesaving. "Still, it can't hurt to ask if another drug might work just as well," says Roeser.

3. Recognize early signs of trouble. Ringing or buzzing in your ears — or a worsening of tinnitus if you already have it — is the first sign. Other symptoms include hyperacusis, a condition in which loud noises are extremely painful; dizziness; or difficulty hearing in a crowded room. Once the drugs are stopped, tinnitus may recede over time. However, never stop taking a drug before first checking with your physician.

4. Opt for nondrug alternatives. Don't reach for a pill at the first sign of pain, advises Neil G. Bauman, director of the Center for Hearing Loss Help in Stewartstown, Pa. Tight back? Do those stretches or yoga poses that you know you should be doing every day. Headache? Learn mindfulness techniques to dial down stress. Try acupuncture for that arthritic knee.

AARP Members Enjoy Health and Wellness Discounts

Loop diuretics

Doctors suspect that drugs such as Lasix (furosemide), Bumex (bumetanide) and Demadex (torsemide) — prescribed most commonly for heart failure or kidney problems — damage blood vessels in the inner ear, interfering with signals traveling over the auditory nerve to the brain.

Chemotherapy drugs

Cisplatin (Platinol) and vincristine (Oncovin) — used to treat bladder, ovarian and testicular cancers — may damage the delicate inner ear structures and cause temporary or permanent hearing loss, tinnitus, balance problems and dizziness.

Margery D. Rosen is a freelance writer for AARP Health.



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Wednesday, October 26, 2016

We Don’t Understand the Difference Christianity Makes

We Don’t Understand the Difference Christianity Makes

It’s common to hear today that morality is “obvious” and we don’t need Christianity to know what’s right and wrong—we could chuck the whole thing out the window, and we’d be fine. But the truth is, most people have no idea of the difference Christianity is making to their current understanding of morality, whether they believe it’s true or not. Our culture has been so shaped by the person of Jesus that we take many things for granted that were despised 2,000 years ago—things that have not been obvious to all cultures, and that won’t be obvious once we exchange our Christian worldview (with its insistence on the dignity of every human person and the value of self-sacrifice) for another (such as one that features a meaningless, purposeless universe, where humans are accidents).

wrote about this idea a few weeks ago when I came across an article by a historian who discovered, much to his surprise, that his morals were thoroughly Christian. Now here’s more on this topic of the difference Christianity has made to Western morals from Tim Challies, who wrote about 3 Awful Features of Roman Sexual Morality:

Christianity condemned the Roman system in its every part. According to the Roman ethic, a man displayed his masculinity in battlefield and bedroom dominance. In the Christian ethic, a man displayed his masculinity in chastity, in self-sacrifice, in deference to others, in joyfully refraining from all sexual activity except with his wife. The Roman understanding of virtue and love depended upon pederasty—the systematic rape of young boys. But the Christian sexual ethic limited intercourse to a married man and his wife. It protected children and gave them dignity. A Roman woman was accustomed to being treated as second-class human being but “in Christendom, a woman found a culture of genuine love that saw her as equally important as any man in the eyes of God. She was sexually equal with the man in the marriage union and had equal recourse under the law of God to demand marital fidelity.”

Do you see it? Christianity did not simply represent an alternate system of morality but one that condemned the existing system—the system that was foundational to Roman identity and stability. Christians were outsiders. Christians were traitors. Christians were dangerous. Their brand of morality threatened to destabilize all of society. No wonder, then, that they were scorned and even persecuted.

Read the rest of Challies’s post. There’s a tendency to think that whatever we experience in our own culture is “normal” (especially when our ideals have spread throughout the world into other cultures), but one can easily see that Western Civilization, with its ideals of human dignity and sacrificing to uplift the oppressed, is not the “norm” for cultures throughout history.

Cultures don’t just happen; they’re driven by ideas, which create their ideals. It’s worth asking, where are our new ideals (such as self-autonomy above all, even at the expense of the lives of the defenseless), gleaned from a Darwinist worldview, leading us?



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Tuesday, October 25, 2016

Pray the Devil Back to Hell

Pray the Devil Back to Hell

Pray the Devil Back to Hell chronicles the remarkable story of the Liberian women who came together to end a bloody civil war and bring peace to their shattered country.

Thousands of women - ordinary mothers, grandmothers, aunts and daughters, both Christian and Muslim - came together to pray for peace and then staged a silent protest outside of the Presidential Palace. Armed only with white T-shirts and the courage of their convictions, they demanded a resolution to the country's civil war. Their actions were a critical element in                         bringing about a agreement during the stalled peace talks.

A story of sacrifice, unity and transcendence, Pray the Devil Back to Hell honors the strength and perseverance of the women of Liberia. Inspiring, uplifting, and most of all motivating, it is a compelling testimony of how grassroots activism can alter the history of nations.

INTERNATIONAL

Pray the Devil Back to Hell is available through various broadcasters, platforms, and retailers outside the US depending on the territory, including Netflix, iTunes, Vimeo, and more, 

If you are interested in acquiring int’l rights for Pray the Devil Back to Hell, please contact our international sales agent, 
ro*co films.

Host a Screening

All public, community and educational screenings of
Pray the Devil Back to Hell require thepurchase of a license through ro*co films educational.

That's it! Once you receive the DVD, you can go ahead and pick date(s) and venue(s) and schedule your screening(s).



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Watch the 21 PragerU Videos That YouTube Is Censoring

Watch the 21 PragerU Videos That YouTube Is Censoring

PragerU believes YouTube to be censoring these 21 videos. (Photo: Jenny Tobien/dpa /picture-alliance/Newscom)

YouTube is currently restricting 21 educational videos from PragerU, a conservative advocacy organization.

According to YouTube, videos that are restricted contain vulgar language, violence and disturbing imagery, nudity and sexually suggestive content, and portrayal of harmful or dangerous activities. Videos that fit this description are not available to logged-out users, those who are under 18 years of age, or those who have activated restricted mode, according to YouTube.

PragerU believes YouTube to be censoring these 21 videos, according to a press release from PragerU.

The list below contains all of the videos currently under question by YouTube.

The Daily Signal is the multimedia news organization of The Heritage Foundation.  We’ll respect your inbox and keep you informed. 

1. Are The Police Racist?
This video explores the debate that the police are targeting African-American communities.

2. Why Don’t Feminists Fight for Muslim Women?
Why do feminists claim to be champions of women’s rights everywhere, but do not fight for women facing oppression in Muslim countries? This video attempts to answer that question.

3. Why Did America Fight the Korean War?
Due to just slashing its military budget, why did America choose to get involved in this fight?

4. Who’s More Pro-Choice: Europe or America?
This video examines the fact that western Europeans are much more conservative about abortion than American progressives.

5. What ISIS Wants
What is the Islamic State? Where did it come from? What does it want? This video examines all these questions and more.

6. Why Are There Still Palestinian Refugees?
Israel is a nation of refugees, and especially refugees from Arab countries. This video examines why.

7. Are 1 in 5 Women Raped at College?
According to many gender activists, academics, and politicians, college campuses can be promoters of a “rape culture.”

8. Islamic Terror: What Muslim Americans Can Do
This video examines how American Muslims can lead a winning fight toward radical Islam.

9. Did Bush Lie About Iraq?
This video clarifies the belief that President George W. Bush lied his way into the war in Iraq.

10. Who NOT to Vote For
Without naming parties or names, this video talks about what one should keep in mind when heading to the ballot box.

11. Do Not Murder
Out of all the 10 Commandments, one would think that “do not murder” would be the most self-explanatory of all. PragerU President Dennis Prager examines why this is not the case.

12. Is America Racist?
This video discusses President Barack Obama’s claim that “racism is in our DNA.”

13. Israel: The World’s Most Moral Army
Is the Israeli military “a paragon of morality and wartime ethics” or “an oppressive force that targets innocent Palestinian civilians and commits war crimes as a matter of policy?” Col. Richard Kemp, a commander of British Forces in Afghanistan, answers this question.

14. Radical Islam: The Most Dangerous Ideology
In the earlier part of the 20th century, the answer to this question was fascism. Raymond Ibrahim, author of “The Al Qaeda Reader,” examines why the answer to this question today is radical Islam.

15. The Most Important Question About Abortion
Dennis Prager, president of PragerU, discusses the most critical question of this debate.

16. Why Do People Become Islamic Extremists?
This video examines what drives a person to become an Islamic extremist and even a suicide bomber.

17. Don’t Judge Blacks Differently
How come the election of this nation’s first African-American president did not usher in a “new era of racial harmony”? This video examines why.

18. What is the University Diversity Scam?
Are colleges places of “racism, sexism, and homophobia?” This video talks about why some believe this to be college culture today.

19. He Wants You
This video discusses the differences between how men and women perceive each other.

20. Israel’s Legal Founding
When Israel was founded in 1948, it was approved by the United Nations. With this being the case, why do Israel’s enemies relentlessly attack this nation’s existence?

21. Pakistan: Can Sharia and Freedom Coexist?
Is is possible for freedom to coexist in a country based on “religious Sharia Islamic law?”

 


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Monday, October 24, 2016

6 Ways Christians Can Fight the 'Cultural Marxism' on College Campuses | PJ Media

6 Ways Christians Can Fight the 'Cultural Marxism' on College Campuses

Is there any place more hostile to Christianity than the modern college campus? Two Christian college professors explained why, and how believers can fight for their faith in the intellectual hub of the modern world.

"The university is the single most influential tool of Western Civilization," Corey Miller, adjunct professor of philosophy and comparative religions at Indiana University-Kokomo and president of the outreach group Ratio Christi, told PJ Media. "We need to reclaim the voice of Christ at the university."

Ratio Christi (Latin for "The Reason of Christ") is a non-profit organization seeking to do exactly that — to strengthen the faith of Christian students and professors while preaching the Gospel in an intellectually sophisticated way befitting elite institutions.

"I think the church doesn't realize what they're up against when they're sending our kids to the secular baptismal font," Miller declared. He argued that the modern college campus has been overtaken by the ideas of "cultural Marxism," an ideology particularly opposed to faith in Jesus Christ. He laid out six different ways Christians can fight back — not just to keep Christian students from converting to secularism, but to reclaim higher education for the Christian principles which founded it.

1. Understanding the threat: Cultural Marxism.

"Stalin once said ideas are more powerful than weapons: we don't allow our enemies to have weapons, so we shouldn't allow them to have ideas," Miller told PJ Media. He argued that the anti-free speech culture of "safe spaces" where students can go to avoid challenging ideas, "microaggressions" when usual speech can be interpreted as offensive, and "trigger warnings" where any idea which might offend people must be preceded by a warning, comes from the Marxist tactic of shaming any potential dissent.

"The general Marxist approach is to shame or eventually stop any ideas beyond what is politically correct at the time," the professor argued. "When we think of Marxism, we think economics, but that was his third concern. His second was politics and the first was religion. America's had its strength in Christianity in the past, and I think Marxism is a philosophy about the state owning everything and it's got to compete in all the institutions with a Christian presence."

Miller said Marxism must "marginalize the dominant ideology in opposition to it — I think you're seeing that take place in a lot of different institutions."

Carol M. Swain, professor of law at Vanderbilt University, agreed. "The failed ideas of Karl Marx led to the rise of the cultural Marxists who believed that the way you could bring about utopia was to change the culture," she told PJ Media in an interview. Cultural Marxists came from Europe to American universities in the 1920s and 1930s, but their struggle for power flared up in the 1960s.

"The attempt to suppress other viewpoints started back then, but they didn't have the power and positions to enforce it broadly," Swain explained. But over the last 50 years, "they gradually went into universities and started to impose their worldview which involves suppressing anyone who would dissent." She explicitly referenced "microaggressions" as a tactic of silencing dissent.

Now that these people are in power, they no longer call themselves Marxists. "They have imposed a dangerous space and totally antithetical to the idea of what a university is supposed to be about," namely the free inquiry into truth and the fundamental questions of the mind.

"When you hear them describe what's important, it's in terms of race, gender, sexual orientation," Swain noted. These divisions create interest groups which clamp down on dissent, claiming the ideas which undergird Western Civilization are racist, sexist, and homophobic. This ideology unravels the long, hard work of reform Christianity has wrought in the West, and threatens to undo the social good Christians have done across history.

Next Page: The goodness of Christianity, the root of Western Civilization.



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Sunday, October 23, 2016

New Technology Shows the Bible Reliable

New Technology Shows the Bible Reliable

New Technology Shows the Bible Reliable

How do you read a scroll you can't open? Modern technology provides the answer, and shows that Scripture is more durable than the material it's written on.

Is the Bible we read today the same Bible that was written millennia ago by prophets and apostles? That was a question that consumed scholars for generations.

You see, prior to 1947, the earliest manuscript copies of the Old Testament were from the Middle Ages. Critics seized on this as a major hole in the Bible's reliability. How, they asked, could we trust a text that had been copied hundreds of times in the thousands of years since its authors wrote it? Surely it had suffered corruption through all those duplications.

But seventy years ago, a Bedouin shepherd boy shattered those doubts when he threw a rock into a cave, breaking some clay pots containing the Dead Sea Scrolls. These ancient manuscripts of the Old Testament were near matches to the medieval text, confirming our modern Bible's antiquity and pushing the earliest known evidence for the Hebrew Scriptures back a millennium.

Now, thanks to another discovery on the shores of the Dead Sea, and an exciting technological breakthrough, that date has moved back even further.

This story begins in 1970, when archaeologists at En-Gedi found a burnt scroll that was little more than a lump of charcoal. A fire in 600 AD had destroyed the synagogue there, leaving its ancient documents so brittle that a touch would cause them to disintegrate. Unable to read the scroll, curators merely preserved it, hoping that someday, the technology necessary to peek at its contents would be developed.

Well, that day has arrived. The New York Times reports that computer scientists at the University of Kentucky partnered with biblical scholars in Jerusalem to pioneer a technique for "unfurling" this badly-damaged scroll. Thanks to traces of metal in the ancient ink and a new method for reconstructing 3-D surfaces, known as "volume cartography," these scientists were able to read the charred parchment, without ever opening it.

The results were stunning. Dr. Michael Segal of the Hebrew University in Jerusalem marveled: "Much of the text is as readable, or close to as readable as actual unharmed Dead Sea Scrolls."

That text is the first two chapters of Leviticus — ironically, a set of instructions for burnt offerings to the Lord. But what's really amazing is that the fragment is identical — letter for letter — to the Masoretic text that forms the basis of modern Old Testament translations.

And how old is this incredibly accurate copy? Experts in Hebrew paleography say the script style strongly suggests an origin in the first century A.D., around the time of Christ. And that, reports the Times, would make it the oldest fragment of the Hebrew Pentateuch — aka, the first five books of the Bible — ever discovered.

"Never in our wildest dreams did we think anything would come of it," said Pnina Shor, head of the Dead Sea Scrolls Project at the Israeli Antiquities Authority.

Yet despite being burnt itself, this chapter about burnt offerings is now as visible to us as it was to the scribe who copied it two-thousand years ago.

Folks, the Bible we have in the twenty-first century has been providentially — one might even say miraculously — preserved against the ravages of time. And with each discovery of an older manuscript, it becomes clearer that what we hold today is the same word that God inspired thousands of years ago — no matter what it's written on. If I may paraphrase Isaiah, parchment smolders and papyrus flames, but the word of our God endures forever.

Originally posted at breakpoint.org.

From BreakPoint. Reprinted with the permission of Prison Fellowship Ministries. All rights reserved. May not be reproduced or distributed without the express written permission of Prison Fellowship Ministries. "BreakPoint®" and "Prison Fellowship Ministries®" are registered trademarks of Prison Fellowship


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Saturday, October 22, 2016

The Decline of Play and Rise in Children's Mental Disorders

The Decline of Play and Rise in Children's Mental Disorders

There's a reason kids are more anxious and depressed than ever.

Rates of depression and anxiety among young people in America have been increasing steadily for the past 50 to 70 years. Today, by at least some estimates, five to eight times as many high school and college students meet the criteria for diagnosis of major depression and/or anxiety disorder as was true half a century or more ago. This increased psychopathology is not the result of changed diagnostic criteria; it holds even when the measures and criteria are constant.

The most recent evidence for the sharp generational rise in young people's depression, anxiety, and other mental disorders comes from a just-released study headed by Jean Twenge at San Diego State University.[1] Twenge and her colleagues took advantage of the fact that the Minnesota Multiphasic Personality Inventory (MMPI), a questionnaire used to assess a variety of mental disorders, has been given to large samples of college students throughout the United States going as far back as 1938, and the MMPI-A (the version used with younger adolescents) has been given to samples of high school students going as far back as 1951. The results are consistent with other studies, using a variety of indices, which also point to dramatic increases in anxiety and depression—in children as well as adolescents and young adults—over the last five or more decades.

We would like to think of history as progress, but if progress is measured in the mental health and happiness of young people, then we have been going backward at least since the early 1950s.

The question I want to address here is why.

The increased psychopathology seems to have nothing to do with realistic dangers and uncertainties in the larger world. The changes do not correlate with economic cycles, wars, or any of the other kinds of world events that people often talk about as affecting children's mental states. Rates of anxiety and depression among children and adolescents were far lower during the Great Depression, World War II, the Cold War, and the turbulent 1960s and early ‘70s than they are today. The changes seem to have much more to do with the way young people view the world than with the way the world actually is.

Decline in Young People's Sense of Personal Control Over Their Fate

One thing we know about anxiety and depression is that they correlate significantly with people's sense of control or lack of control over their own lives. People who believe that they are in charge of their own fate are less likely to become anxious or depressed than those who believe that they are victims of circumstances beyond their control. You might think that the sense of personal control would have increased over the last several decades. Real progress has occurred in our ability to prevent and treat diseases; the old prejudices that limited people's options because of racegender, or sexual orientation have diminished; and the average person is wealthier than in decades past. Yet the data indicate that young people's belief that they have control over their own destinies has declined sharply over the decades.

The standard measure of sense of control is a questionnaire developed by Julien Rotter in the late 1950s called the Internal-External Locus of Control Scale. The questionnaire consists of 23 pairs of statements. One statement in each pair represents belief in an Internal locus of control (control by the person) and the other represents belief in an External locus of control (control by circumstances outside of the person). The person taking the test must decide which statement in each pair is more true. One pair, for example, is the following:

  • (a) I have found that what is going to happen will happen.
  • (b) Trusting to fate has never turned out as well for me as making a decision to take a definite course of action.

In this case, choice (a) represents an External locus of control and (b) represents an Internal locus of control.

Many studies over the years have shown that people who score toward the Internal end of Rotter's scale fare better in life than do those who score toward the External end.[2] They are more likely to get good jobs that they enjoy, take care of their health, and play active roles in their communities—and they are less likely to become anxious or depressed.

In a research study published a few years ago, Twenge and her colleagues analyzed the results of many previous studies that used Rotter's Scale with young people from 1960 through 2002.[3] They found that over this period average scores shifted dramatically—for children aged 9 to 14 as well as for college students—away from the Internal toward the External end of the scale. In fact, the shift was so great that the average young person in 2002 was more External than were 80% of young people in the 1960s. The rise in Externality on Rotter's scale over the 42-year period showed the same linear trend as did the rise in depression and anxiety.  

[Correction: The locus of control data used by Twenge and her colleagues for children age 9 to 14 came from the Nowicki-Strickland Scale, developed by Bonnie Strickland and Steve Nowicki, not from the Rotter Scale. Their scale is similar to Rotter's, but modified for use with children.]

It is reasonable to suggest that the rise of Externality (and decline of Internality) is causally related to the rise in anxiety and depression. When people believe that they have little or no control over their fate they become anxious: "Something terrible can happen to me at any time and I will be unable to do anything about it." When the anxiety and sense of helplessness become too great people become depressed: "There is no use trying; I'm doomed."

Shift Toward Extrinsic Goals, Away From Intrinsic Goals

Twenge's own theory is that the generational increases in anxiety and depression are related to a shift from "intrinsic" to "extrinsic" goals.[1] Intrinsic goals are those that have to do with one's own development as a person—such as becoming competent in endeavors of one's choosing and developing a meaningful philosophy of life. Extrinsic goals, on the other hand, are those that have to do with material rewards and other people's judgments. They include goals of high income, status, and good looks. Twenge cites evidence that young people today are, on average, more oriented toward extrinsic goals and less oriented toward intrinsic goals than they were in the past. For example, a annual poll of college freshmen shows that most students today list "being well off financially" as more important to them than "developing a meaningful philosophy of life"—the reverse was true in the 1960s and 1970s.[4]

The shift toward extrinsic goals could well be related causally to the shift toward an External locus of control. We have much less personal control over achievement of extrinsic goals than intrinsic goals. I can, through personal effort, quite definitely improve my competence, but that doesn't guarantee that I'll get rich. I can, through spiritual practices or philosophical delving, find my own sense of meaning in life, but that doesn't guarantee that people will find me more attractive or lavish praise on me. To the extent that my emotional sense of satisfaction comes from progress toward intrinsic goals I can control my emotional wellbeing. To the extent that my satisfaction comes from others' judgments and rewards, I have much less control over my emotional state.

Twenge suggests that the shift from intrinsic to extrinsic goals represents a general shift toward a culture of materialism, transmitted through television and other media. Young people are exposed from birth to advertisements and other messages implying that happiness depends on good looks, popularity, and material goods. My guess is that Twenge is at least partly correct on this, but I will suggest a further cause, which I think is even more significant and basic: My hypothesis is that the generational increases in Externality, extrinsic goals, anxiety, and depression are all caused largely by the decline, over that same period, in opportunities for free play and the increased time and weight given to schooling.

How the Decline of Free Play May Have Caused a Decline in Sense of Control and in Intrinsic Goals, and a Rise in Anxiety and Depression

As I pointed out here and here—and as others have pointed out in recent popular books[5]—children's freedom to play and explore on their own, independent of direct adult guidance and direction, has declined greatly in recent decades. Free play and exploration are, historically, the means by which children learn to solve their own problems, control their own lives, develop their own interests, and become competent in pursuit of their own interests. This has been the theme of many of my previous posts. (See, for example, the series of posts on "The Value of Play.") In fact, play, by definition, is activity controlled and directed by the players; and play, by definition, is directed toward intrinsic rather than extrinsic goals

By depriving children of opportunities to play on their own, away from direct adult supervision and control, we are depriving them of opportunities to learn how to take control of their own lives. We may think we are protecting them, but in fact we are diminishing their joy, diminishing their sense of self-control, preventing them from discovering and exploring the endeavors they would most love, and increasing the odds that they will suffer from anxiety, depression, and other disorders.

How Coercive Schooling Deprives Young People of Personal Control, Directs Them Toward Extrinsic Goals, and Promotes Anxiety and Depression

During the same half-century or more that free play has declined, school and school-like activities (such as lessons out of school and adult-directed sports) have risen continuously in prominence. Children today spend more hours per day, days per year, and years of their life in school than ever before. More weight is given to tests and grades than ever. Outside of school, children spend more time than ever in settings in which they are directed, protected, catered to, ranked, judged, and rewarded by adults. In all of these settings adults are in control, not children.

In school, children learn quickly that their own choices of activities and their own judgments of competence don't count; what matters are the teachers' choices and judgments. Teachers are not entirely predictable: You may study hard and still get a poor grade because you didn't figure out exactly what the teacher wanted you to study or guess correctly what questions he or she would ask. The goal in class, in the minds of the great majority of students, is not competence but good grades. Given a choice between really learning a subject and getting an A, the great majority of students would, without hesitation, pick the latter. That is true at every stage in the educational process, at least up to the level of graduate school. That's not the fault of students; that's our fault. We've set it up that way. Our system of constant testing and evaluation in school—which becomes increasingly intense with every passing year—is a system that very clearly substitutes extrinsic rewards and goals for intrinsic ones. It is almost designed to produce anxiety and depression.[6]

School is also a place where children have little choice about with whom they can associate. They are herded into spaces filled with other children that they did not choose, and they must spend a good portion of each school day in those spaces. In free play, children who feel harassed or bullied can leave the situation and find another group that is more compatible; in school they cannot. Whether the bullies are other students or teachers (which is all too common), the child usually has no choice but to face those persons day after day.

The results are sometimes disastrous.

A few years ago, Mihaly Csikszentmihalyi and Jeremy Hunter conducted a study of happiness and unhappiness in public school students in 6th through 12th grade.[7] Each of 828 participants, from 33 different schools in 12 different communities across the country, wore a special wristwatch for a week, programmed to provide a signal at random times between 7:30 am and 10:30 pm. Whenever the signal went off participants filled out a questionnaire indicating where they were, what they were doing, and how happy or unhappy they were at the moment.

The lowest levels of happiness by far (surprise, surprise) occurred when children were at school, and the highest levels occurred when they were out of school and conversing or playing with friends. Time spent with parents fell in the middle of the range. Average happiness increased on weekends, but then plummeted from late Sunday afternoon through the evening, in anticipation of the coming school week.

As a society we have come to the conclusion that children must spend increasing amounts of time in the very setting where they least want to be. The cost of that belief, as measured by the happiness and mental health of our children, is enormous.

It is time to re-think education.

Another Way

Anyone who looks honestly at the experiences of students at Sudbury model democratic schools and of unschoolers—where freedom, play, and self-directed exploration prevail—knows that there is another way. We don't need to drive kids crazy to educate them. Given freedom and opportunity, without coercion, young people educate themselves. They do so joyfully, and in the process develop intrinsic values, personal self-control, and emotional wellbeing. That's the overriding message of the whole series of essays in this blog. It's time for society to take an honest look.

In my last post I invited readers to submit their stories of self-directed education, and many of you have responded. That invitation is still open, but please respond soon. Over the next several weeks I will post essays about how children learn to read through their self-directed play and exploration, how and why they learn math, and how they develop special interests and skills that lead eventually to careers.

Stay tuned.

See new book, Free to Learn  

Basic Books, with permission
Source: Basic Books, with permission

Notes

[1] Twenge, J., et al., (2010). Birth cohort increases in psychopathology among young Americans, 1938-2007: A cross-temporal meta-analysis of the MMPI. In press, Clinical Psychology Review 30, 145-154.
[2] For references, see Twenge et al. (2004).
[3] Twenge, J. et al. (2004). Its beyond my control: A cross-temporal meta-analysis of increasing externality in locus of control, 1960-2002. Personality and Social Psychology Review, 8, 308-319.
[4] Pryor, J. H., et al. (2007). The American freshman: Forty-year trends, 1966-2006. Los Angeles: Higher Education Research Institute.
[5] Examples of such books are Hara Estroff Marano's A Nation of Wimps and Lenore Skenazy's Free Range Kids.
[6] Consistent with this claim is evidence that the more academically competitive the school, the greater is the incidence of student depression. Herman, K. C., et al. (2009). Childhood depression: Rethinking the role of school. Psychology in the Schools, 46, 433-446.
[7] Csikszentmihalyi, M., & Hunter, J. (2003). Happiness in everyday life: The uses of experience sampling. Journal of Happiness Studies, 4, 185-199.



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