Beach Haven

Earlier this year I had the assignment to speak in the Centerville Georgia Ward of our church. The assigned topic was about being spiritually prepared to receive revelation. There were several specific recent quotes from President Nelson included in the note assigning me to speak. Aside from sharing several personal experiences, below is list of notes I used to form the heart of the talk.
 
We Believe
All God has revealed, all he does now reveal, and we believe he will yet reveal many great and important thing pertaining to the kingdom of God

• Revelation is not just to the prophet for the church, but for ourselves in our own individual lives

 
Need Holy Ghost
"Our Savior and Redeemer, Jesus Christ, will perform some of His mightiest works between now and when He comes again. We will see miraculous indications that God the Father and His Son, Jesus Christ, preside over this Church in majesty and glory. But in coming days, it will not be possible to survive spiritually without the guiding, directing, comforting, and constant influence of the Holy Ghost." President Russel M Nelson April 2018
 
Seeing miracles won't be enough.
Faith precedes the miracle. We recognize miracles as miracles when we have faith to see them.
There are many scriptural examples of people who saw miracles, then explained them away.
 
President Russell M. Nelson, has said: “We live in a world that is complex and increasingly contentious. The constant availability of social media and a 24-hour news cycle bombard us with relentless messages. If we are to have any hope of sifting through the myriad of voices and the philosophies of men, we must learn to receive revelation."
 
1 Nephi 8 (Book of Mormon)
26 And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth.
27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit. (meaning the gospel)
28 And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost.
 
1 Nephi 11 (Book of Mormon)
35 And the multitude of the earth was gathered together; and I beheld that they were in a large and spacious building, like unto the building which my father saw. And the angel of the Lord spake unto me again, saying: Behold the world and the wisdom thereof…
36 And it came to pass that I saw and bear record, that the great and spacious building was the pride of the world…
 
My work experience has been in media and academia. Many among those I have associated with there are honestly looking for truth but are limited to intellect and reason only. Like the three blind men and the elephant one can be factual and miss truth. Some once-accepted facts are later shown to be not factual. We must rely on the Spirit.
 
Science example:
Law of gravity – man cannot fly - lesser law (less information) - Newtonian physics
Laws of aerodynamics – man can fly - higher law (more information)
 
Gator Navy approach - The 4 A’s of Operations

• Plan - consider options ahead of time - study it out - seek, ask, knock, feast - to Oliver Cowdary "you took no thought save it were to ask me" (Doctrine & Covenants 9)
• Arrive - here you are, be present in family, church, work, studies, whatever you do (put aside distractions)
• Assess - look, listen, ponder and pray
• Adapt - align more with God

Isaiah 55 (Holy Bible)
8  For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.
9 For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.

• Act - keep the commandments, fill callings, serve others, fill ministering assignments, be in it

John 7 (Holy Bible)
16 Jesus answered them, and said, My doctrine is not mine, but his that sent me.
17 If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.
 
Go and Do
Want spiritual experiences in the temple? - go to the temple
Want to see miracles? - serve
Want clarity/truth? – it comes ‘line upon line, precept upon precept, here a little there a little’ - work for it every day
 
Think verbs, not nouns - act, do but don't overdo
Doctrine & Covenants 10
4 Do not run faster or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end.
 
The Savior is our example:
John 5 (Holy Bible)
17 But Jesus answered them, My Father worketh hitherto, and I work.
Acts 10 (Holy Bible)
38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good,
 
Our actions don't save us, but they show and grow our faith. More faith means more gift of revelation by the Holy Ghost.
The key is faith that the Savior will make up the difference after all we can do.
 
Where much is given much is required. - so where less is given less is required
Revelation comes at the level we are ready to receive it. People who are new to the gospel can receive revelation even with little knowledge or faith.
 
President Russell M. Nelson has extended a simple, powerful invitation: “My beloved brothers and sisters, I plead with you to increase your spiritual capacity to receive revelation. … Choose to do the spiritual work required to enjoy the gift of the Holy Ghost and hear the voice of the Spirit more frequently and more clearly.”
 
 

As Christmas quickly approaches, I hope each of you is also able to enjoy the spirit of the season. It’s the time of year we remember the birth of Jesus Christ. I remember my experience as a missionary at Christmas in Spain. Though it’s been more than 40 years ago, the memories are clear. It was both trying being away from family, and wonderful watching the gospel at work in the lives of people. I remember similar times away from home in the Navy, or for work, but nothing matches my time serving God.

I’ve been thinking about the talk Pres. Russell M. Nelson shared in 2022 titled ‘What is Truth?’. This topic has been close to my heart for a long time. It’s what drives me to seek wisdom, ‘even by study and by faith’. My PhD studies focus a lot on the intersection of facts, perspective, and truth.

About five years ago I noticed a bump on my forehead. It grew slowly, but noticeably. After nearly a year I had a doctor take a look. It was clear that it was under the skin and attached to my skull. As the doctor looked it over, he called my bump a lesion. He ordered up an ultrasound followed by an MRI. After the ultrasound, the bump/lesion name changed again to an occlusion. An ultrasound essentially looks at one side of the occlusion. That was the incentive for the MRI. After the MRI, the name changed again to an osteoma. It was described to me by the doctor in another way. He called it a benign bone tumor. The nature of the thing on my head never changed, but the technical tools used to look at it, and the names those tools inspired changed. So too did my level of stress over what it might mean for my future health. In the end, there is no health risk. Its growth stopped. If I ever want to have it go away, they can cut open my forehead and grind the bone. Sounds gross, and it’s not all that noticeable as it is. In fact, if I don’t mention it people generally don’t even notice. However, if I point it out, a person can’t help but notice.

This all seems analogous to truth to me. Truth does not change. It simply is, regardless what we call it, what we use to discover it, or how we feel about it. In my academic studies a large question is whether truth is 'discovered' or 'manufactured'. In the gospel sense, we seek truth through study and faith. For me, faith means doing. We can certainly understand some things intellectually. I assume you have met people who are ‘convinced’ of gospel truths, yet fail to commit. That’s because they are not willing to exercise faith by acting on invitations. What one believes is not the same as truth necessarily. It’s our individual responsibility to seek. Just like my bump, people often don’t notice the gospel until someone points it out to them. Then they can’t ignore it. They are forced to accept or reject. They can’t not consider it once they hear the word. That’s probably true of any idea, whether it be true or false, but gospel truth is only confirmed through BOTH study AND taking faith-based action.
​

On occasion I consider my blessings. So many of those thoughts can easily turn to worldly things. Quickly overshadowing such ideas is recognition of all of my family. More joy and challenge comes from them, and the way Heavenly Father has chosen to bring each of them into my life.

I want to point to something I am particularly thankful for. It is my testimony of the influence of the Holy Ghost. Here is why. Over the years of my academic, work, and church life, and just my life-life, I’ve heard so many ways of thinking, so many ideas about what evidence is and what it shows. I’m convinced we can be convinced about almost anything when we rely solely on logic and reasoning. Which facts are actually factual becomes more and more in question when one turns them around from many angles. I’m thinking about the lyrics to a Doobies Brothers song that says “The wise man has the power to reason away what seems to be.”

This is where the Holy Ghost comes to be so important to me. When it comes to the most important issues, those that have to do with the eternal, knowing truth from ideas is critical. There are plenty who question whether truth is real or just a social construct. Is truth independent of us? Can ‘your truth’ and ‘my truth’ in some way coexist? I put these words in quotes because the idea of relative truth is so prevalent in American culture these days. The plea for us to coexist more and more becomes ‘you should just accept me as I am.’ Many of these same coexist-proponents become the opposite of tolerant when others express opposing views. I’m not necessarily talking about politics here, though it certainly plays out in that arena. Rather, I’m talking about just about every idea in any arena that people hold dear to themselves. I’m also not considering in this short note ways we can all get along.

What I’m more focused on here is how I try to ferret out truth. Understanding ideas implies taking the time to understand them; study, not shallow study. I personally don’t expect the Spirit to testify about every idea I hear in order to know if it’s true or false. When I stack up ideas about what I already know to be true, then I don’t need constant reassurance, though occasional reassurance is welcome, and it happens. When I consider ideas that are interesting, but not overly important from an eternal perspective, then I don’t seek spiritual confirmation. I also don’t assume that God wants me to gain all knowledge in this life. My mortal capacity is just too limited. I take that to mean it’s ok that there is way more that I don’t know than I do know today. There is time for much of that learning later. All that said, I regularly seek and receive truth affirming guidance from a loving and living Heavenly Father by way of the vitally important gift of inspiration that comes through the Holy Ghost. At this point in life, I believe without that comforting, still, small voice I would be lost in many ways. There are too many conflicting ideas purported by apparently reasonable people using apparently sound reasoning. One can’t even judge ideas solely by the people who advance them, meaning ‘good’ ideas come from ‘good’ people. That puts one in the difficult position of deciding who or what is ‘good’ or ‘bad’. For example, the founding fathers of the United States are favorite targets these days, yet the ideas of the Declaration of Independence, the Constitution, and the Bill of Rights are strongly persuasive if one actually takes the time to read them.
​
For me, I’ve learned to discriminate truth from ideas in terms of the gospel through study, living the precepts, and listening to the whispering of the Holy Ghost. I see this as building on a sure foundation.

Back in 2019 I posted a review of this book. I'm reposting it here as the entire work is a testament to when the stated outcome of a technology in fact has the opposite effect. As technology entered the home with the intent of making work for mother become easier, in fact all the it tended to do is lower work for everyone else in the home. While 'mother's' work surely changed, it did not abate. In deed, work may have increased for her with each new invention. Below is what I published back then.

MORE WORK FOR MOTHER
By Ruth Schawartz Cowan
Free Association Books, 1989, 257 pages

​Most Significant Arguments

In More Work for Mother, author Ruth Schwartz Cowan links changes in domestic work with changes brought about by technological advancements. She speaks to the separation of labor into work for women, men and children. As technology makes tasks easier, or even not needed, Cowan notes how most of the advancements replaces work done by men and children. Those technologies that do help with “woman’s” work removes the “need” to keep other women help in the home.

Examples of taking away work by men and children are often around cooking stoves and ovens. As gas and electricity replaced wood and coal, the need for gathering and preparing wood dissipates. The cooking work still exists, but the help to mother by father and children is lessened, or even eliminated. Washing machines are another example. As machines came into the home there was no longer a perceived need for sending laundry out or having a laundress come into the home. Although doing a load of laundry was less strenuous, at the same time expectation for cleanliness also increased so the amount of laundry work increased. The effect of both of these examples was that work eased, but for mother workload increased.

In the post-war era of the 1960’s and 1970’s work for women outside the home became more normal. Unlike when this happened during the depression when poor women worked outside the home out of necessity, women in general felt either need or opportunity to do so. In this case not just poor women began to work outside the home, but so too middle-class women. Despite this, the housework did not shift off of mother and onto the rest of the family. Cowan argues this is because the division of labor, masculine and feminine work, has been firmly entrenched in American culture. Entrenchment of the single family home and self-sufficiency in America also keeps alternate arrangements from succeeding such as communal work sharing.

Comparison with Other Readings

Jesse Adams Stein addresses the idea of masculine and feminine work in the piece Masculinity and Material Culture in Technological Transitions. She points to the government press operations in Australia to show how cultural assumptions mold division of labor. Unlike the Cowan work looking to the home, Stein is looking at work outside the home, in the printing press. There was a division of “men’s work” in the press at the time of the letterpress. Generally the argument was that running a letterpress machine took physical strength and the ability to know a machine’s quirks so well as to be able to run it properly. Both of these aspects were thought to be beyond a woman’s ability. In fact a few women here-and-there did run these machines, but found other ways of approaching the need to load type if the weight was too much for them. Then the disruption came was letterpress was supplanted as a technology by offset lithography. Male machinists fought moving from the heavier manual process as they defined themselves in that role. Even when offset lithography became the norm, pressmen still defined their role in masculine terms. Less skill was needed to run the machines, but the tradition of working a press had been masculine and change was slow. Similar to Cowan’s argument that housework was primarily looked at as feminine culturally, Stein argues that press work was primarily looked at as masculine culturally.

Strengths and Weaknesses

Cowan’s arguments are well laid out. The technical migration and the corresponding correlation to changes in housework seem natural and logical. Even her arguments about why some technologies or processes were chosen over others seem to work.

One area I question was her depiction of the shift from mother as consumer of services to mother as producer of services. The “products” of mother were keeping the family fed, healthy and clean. As the specific work to accomplish this shifted from others to mother, and the quality and quantity expectation rose, the result was increased work for mother. Cowan gives examples of the shift from consumer to producer such as less delivery to the home with availability of the car. Mother now had to go to the supermarket to get the food rather than having it delivered, or going to a local market by walking there. The supermarket came about because increased use of refrigeration allowed for more variety of food out of season. As expectation to deliver health and food to family included a more varied diet, mother produced transportation of food stuffs by driving to a supermarket that was not close enough to walk to, and would not deliver. She also needed the car to allow for larger loads of foodstuffs required by the increased variety in diet.

I would argue that it is a little more complicated. For example when mother walked to the local market to pick up food, that act is not unlike driving to the supermarket. She was a consumer of delivery before the car (delivery to home, delivery to local market). She is a consumer of delivery after the car (delivery to the supermarket). Like drawing lines in a system between what is in and out of the system, the line between consumer and producer can be difficult. Mother was, and is, both consumer and producer of food delivery both pre- and post-car. The question is where does one draw the line? One could pick at similar arguments given by Cowan on healthcare (doctor home visits vs mother taking a child to the clinic), education (home schooling vs getting the kids to a public school), etc.

The ideas in this work could appeal to students of history, technology, sociology, gender, etc. I think there is appeal here to lay readers as well. The conversations sparked between my wife and I were interesting. My helpfulness with Thanksgiving preparations certainly increased, but I found her unwilling to allow me to get involved in some of the work which seem to support Cowan’s culture entrenchment arguments. Spouses and children should be more aware of the burdens on mothers whether they work outside the home or not.

This post relates to the Sunday morning October 2022 conference talk by President Nelson titled, “Overcome the World and Find Rest”. There were probably four parts to the text. I will focus on two that linked together. The fist was about power. I’ve always felt uncomfortable with the idea of power as it relates to the gospel, because I always thought of power from the world’s perspective, as in gaining power over others. After reading the book Infinite Atonement by Tad R. Callister I've changed my mind some. Callister wrote of power from a Godly perspective. He notes how God has all power, and part of why we are here is to learn to be like Him. He notes how spiritual gifts are forms of godly power. Callister encourages each of us to seek spiritual gifts as a way to become more like Heavenly Father. President Nelson’s talk lasted eighteen minutes. In that time, he used the word ‘power’ or a derivative fourteen times.

What is God’s power? To what power should we aspire? I argue it is faith. Hebrews 11 for example gives a long list of miracles wrought through God’s power, the power of faith. Obtaining faith in this life is so important that our memory of pre-earth life has been removed specifically to help us develop it. President Nelson encourages us to overcome the world through Christ. Overcoming something implies gaining power over it. President Nelson equates overcoming the world with 'putting off the natural man'. Those of you who have read former blogs may remember some time ago when I gave my way of thinking about doing just that. Here's the link: 

​https://bhaven.org/blog/natural-man

President Nelson's talk could be framed in the language of ‘will’. The natural man says, “I do my will because is it my will.” In putting off the natural man, we say, “I do His will because it is His will.” In this case we recognize the difference between Him and us, and we want to change. So, we try. Trying is repenting, failing at times, and repenting again, pinning our hopes to the power of the atoning sacrifice of the Lord, Jesus Christ. So long as we try and repent, we are in the act of putting off the natural man. This is my understanding of ‘enduring to the end.’ At last, Christ lifts us to the Celestial in which we can say, “I do His will because it is my will.” At this point we are not putting off the natural man, but have come to put on a different nature. A godly nature. A nature no longer to be ‘put off’. 

​One Sunday last year in the Stockbridge GA ward we discussed Proverbs and Ecclesiastes. One of the many topics we touched on were the ideas around justice and prayers for justice. My experience has been that when one cries for justice, it usually means some sort of punishment or accounting by someone else who has hurt the person praying. For our children, and now grandchildren, the idea may have been expressed in the words, “That’s not fair!”. Our normal retort as parents might be something like, “Life’s not fair.” Does this sound familiar to you?

In the tension between justice and mercy, of course it is the Messiah who reconciles these two seemingly opposing forces. In my own self-accounting I find that if justice were fully applied in my case I would owe way more than I might receive in terms of recompence. I also read in the Lord’s prayer that we should seek to be forgiven as we forgive others. Such thoughts over the years have tended to shift my personal way of thinking to seek more mercy for others and myself. I can at times judge harshly, and I can’t help but wonder if I too, then, would be judged harshly. If I am judged as I judge then I must learn to be more merciful if mercy for myself is what I seek, and I certainly need plenty of mercy.

When praying for intervention with others, then, I hope that I will focus more on mercy and less on justice (if I focus on justice at all). This sounds simple enough, yet for our naturally judgmental selves, such self-mastery may be slow in coming.

I continue to work in Washington DC, and trek back and forth to GA. When spending a weekend in DC, I attend church at the Aquia Ward in VA. When I’m not in GA, I stay on our boat that we keep in a marina on the Chesapeake Bay. The commute into DC takes about the same amount of time as it did from our home in Stafford, VA.

Last year, I had an assignment to speak at the Twin Oaks ward, discussing the Plan of Salvation. The week before, as I trekked from Solomon’s Island (where the boat is) to attend the Aquia ward, I was thinking about all the change in life, and how it relates to the Plan of Salvation. My basic conclusion is that the Plan of Salvation is the definition of change.

Change can be positive or negative. Change implies a shift in direction, scale, or both. For change to be considered positive or negative depends on the relationship between where you are and what your goal is. You may remember the concept of a vector from your high school geometry class. Words like positive, progress, improvement, etc. all imply that a change, a difference, a delta, is taking you closer to your ultimate goal. Words like negative, destructive, variant, etc. imply change is pointing you toward some place different than your goal. What makes the difference between positive and negative is what your stated goal is.

Heavenly Father’s goal for us is to learn to become as he is. You know, “For this is my work and my glory…”. Part of that process is for us to experience and learn through that experience. Learning only helps if the result is a changed trajectory that takes us closer to His goal for us. Our goal should be the same as His. If we change our goal either deliberately, or through our little choices every day, the resultant change is negative from Heavenly Father’s perspective. Positive change is good in that it draws us closer to His goal by aligning our goal and actions to His.

In the pre-earth life we progressed (changed) through choices and learning, but without a body we could only go so far. Here in mortality, we continue the process through choices that include repentance, gaining the covenant path, then continuing along that path. If the goal is to become like Heavenly Father, and we were not fully that way as spirits (no physical body for example) then change was a must. If we are not like Him here, then change is still a must. Another word for positive change could be ‘growth’. If we are to grow to become as He is then change must be continuous until we reach that goal. The changes required of us are defined in the plan of salvation to include faith in Jesus Christ, repentance, baptism, receiving the gift of the Holy Ghost, and enduring as we continue along the covenant path. This is how I have come to consider the plan of salvation as the plan exaltation, or the plan of change, or the plan of growth. The covenant path then, is a part of the longer path of exaltation.

I don’t know if that makes any sense, but it’s how I’ve come to think about the role of constructive change from a gospel perspective. I’m sure you will have even better ways to understand the plan and our part in it.
​

I serve on the board of the North American Broadcasters Association (NABA). It’s an industry group that addresses international government policies that relate to television and radio broadcasters. The board meetings are often in NYC at the headquarters of NBC at ’30 Rock’. I’ve been there many times before for similar efforts. When I travel between DC and NYC the train is my preferred way to go. It’s just as fast as going through airports, and it gets me closer to where I’m going in Manhattan. It’s also much cheaper. Since the train offers Wi-Fi, I can be productive as well. On one of those trips last year I decided not to concentrate so much on work and took some time for pondering. What follows is not new, nor profound, but is a sketch of where my thoughts led that day.

​Many years ago, I saw an amusing note on a gas-station bathroom wall in Wyoming. It said something like, “The bottoms of our septic tanks are higher than the top of the tallest building in Denver.” Having lived in Leadville, CO in years past, I could appreciate the sentiment. My mind then recalled when our children were young, and we visited Mount Rushmore. Up close it is very impressive. As we left the site, we stopped at a roadside lookout a few miles away. From that distance the carvings seemed quite small in comparison with all the mountains and largess of the surrounding nature-scenes as a whole. In essence, on the train to NYC my thoughts revolved around perspective.

Immediate demands for one’s attention are at times necessary, such as earning a living. When those demands are less necessary they seem fleeting, such as checking on the number of ‘likes’ on a recent post. What about long-term focus? These attention-demanders can help us grow. The risk is they can become too worldly. Examples include exercise for better health or financial management for stability later in life. Not bad. Maybe even important. Yet, again, do we think long-term about worldly issues only?

What about an eternal focus? Does it cause us to ‘forget’ the things of this life? I would argue that eternal perspective makes our insights on the other two foci (immediate and long-term) more truthful. If we manage to have an eternal perspective, at least occasionally, our immediate demands might also include daily spiritual efforts like living the commandments, reading scriptures, and praying. You know, the ‘primary answers’. In terms of making our long-term investment of time more truthful, an eternal perspective might entice us to consider more effort with family history, attending the temple, fulfilling and magnifying our church callings, or finding ways to offer service. In my train-thoughts I was equating eternal perspective with the idea of being 'in the world but not of the world'.

I think maybe the immediate and long-term life demands are about the ‘what’, while having eternal perspective might be more about the ‘why’. Both the ‘what’ and the ‘why’ can be summed up in the two great commandments to love God and our neighbor.

My first introduction to the idea of perspective that I can actually remember came from a song and cartoon on Sesame Street. It was called “That’s About the Size”. The song is all about our physical perspective in relation to physical objects. It can equally apply to our philosophical perspective in relation to ideological subjects.

Here is the link to the Sesame Street song from all those years ago: https://www.youtube.com/watch?v=2ABxl46Ovv8
​

Bibliography
​Bhattacharjee, Y. (2020, January). A World of Pain. National Geographic.

Reading a deep-dive article about pain studies in the January 2020 issue of National Geographic, I noticed two instances describing how virtual reality (VR) was used to counteract pain successfully.

In the first, a patient is awake during surgery. A picture shows the person on a gurney with a surgeon hovered over him. Metal probes are sticking out of the man’s midsection. His face is covered with a VR headset. The note next to the picture describes how the patient plays a VR game called SnowWorld. The note further explains that during the procedure “he had one stabilizing pin removed from his pelvis” (Bhattacharjee, 2020, p. 49) with and another without the VR. The study “suggests VR could decrease the need for general anesthesia, reducing risk and cost”. 

In the other example, a chronic pain sufferer “watches a mesmerizing motion of jellyfish on a virtual reality headset” (Bhattacharjee, 2020, p. 61). This approach was said to help regulate “body responses to pain, improving mood, and reducing anxiety”.

VR displays at different media conferences I’ve attended for decades now, have been all about transporting a user into other worlds, be they natural like viewing ocean creatures or man-made like a video game. That’s been the base intent all along. I might argue it is likely that VR creators did not consider the pain-reduction potential of this particular technology. Mood modification is a part of the approach of most media. For example, music can pump up or relax the listener. Movies can evoke fear, excitement, sadness, or romance. Media as a form of escapism has a long history, but escaping pain might be a new take on the specific tech of VR.

Last May, my wife Michelle and I were supposed to speak in the King George Virginia Ward of our church. Sadly, they had some sort of sewage issue in the building and church was cancelled that week. The topic was to be about how when we receive a calling or assignment in the church we also receive all the priesthood authority and power that goes along with that calling or assignment. I think perhaps the concern for this topic is that some may feel that if they are not an ordained holder of a priesthood office they are somehow ‘less’. Of course nothing could be further from the truth. A calling or assignment by definition is a delegation of priesthood authority and power.

What is priesthood authority but the freedom to exercise all the rights and responsibilities we have in a given capacity? We find those rights and responsibilities given in the church handbook of instructions and in the scriptures. I can look in the Doctrine and Covenants (D&C) as well as in the handbook and find all sorts of definition around my role as a member of the stake high council and as the then stake young men president. Some of these are very specific, others are written with a lot of leeway allowing me to seek revelation and take action without constantly seeking specific guidance from the stake presidency for example. A person who does not hold priesthood office is limited from some delegated authority such as conducting some ordinances, but that does not mean they have no priesthood authority. Even those who do hold priesthood office do so also through delegation and are limited in some things.

What about priesthood power? That’s not the same thing as authority. The authority describes our rights and responsibilities. The power is the capacity to carry them out. The power of the priesthood is God’s power delegated to people in order to serve. Hebrews 11 is an example of a description of what God’s power is. It starts right out explaining that God’s power is faith. Verse 3 reads, “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” We can read that as through our faith we come to understand, or that through his faith He did what he did. I would argue both interpretations are true. How did He frame the worlds? By faith! Then the chapter goes on to share a long list of men and women who did great things through faith, which is God’s power shared with them. We can all exercise priesthood power in our callings by exercising faith through acting in our callings to the best of our ability, then having the confidence that the Lord will step in and make up for when (not if) we fall short. This post is a perfect example. I’m sure my words leave much to be desired, yet I have hope that the Spirit will spark within the reader unique thoughts that are much better communicated than anything I might write.

I thought I’d take a stab at sharing ideas around a specific area that has long been an interest of mine. It’s probably fair to say that each of us has had to make decisions based on fewer facts than we would have liked. Even if we have a large amount of data, inevitably we can’t think of every possible effect our decisions have. We stumble along doing the best we can with what we know, and hope things generally turn out for the better (whatever we think ‘better’ means). Some of the results of our decisions are like medical side effects. Most of those side effects seem to be all about potential problems, but sometimes they result in a whole new area of benefit we hadn’t thought of.

Not all ‘unintendeds’ are ‘consequences’. That’s why I will stay away as much as possible from the moniker of ‘unintended consequences’. I’m sure in this new blog thread many of the stories will speak to such consequences, but there are also other unintended areas. For example, in the world of technology where I butter my bread, there are also often unintended uses that result from user experimentation. I supposed one could argue that’s a consequence, but I think of a consequence as an outcome, not as a ‘next step’ such as in the world of technological innovation. In that sense, targets of technology use the artifact in ways designers did not intend. That’s some fancy jargon to say ‘necessity is the mother of invention’.

Like most things I produce, this thread will be something my narcissistic side will create for myself. If someone out there is masochistic enough to follow along, I apologize in advance. Writing has become a sort of cheap therapy for me. If you choose to waste your time with this, think of it as me simply thinking out loud in an attempt to understand something of interest to myself. If that’s not the very definition of egocentric then I don’t know what is.

Let me start with a straight forward example. For years we lived in northern Virginia and I rode a commuter train into Washington DC for work. The train is called the Virginia Railway Express (VRE). From my stop on Brooke Road to Union Station in downtown DC the ride took about an hour. All sorts of people got on and off along the way. For example, it seemed like most riders I got to know were federal government employees of one sort or another. There were many military folks who wore uniforms. Tourists or visiting families were an obvious stand out on some days. People studying college courses of one sort or another could be identified with their books out and laptops busy doing homework. Dress ran the gamut from very casual to very formal.

I usually sat on one of the upper tier seats. You get a better view of the Potomac River from there. One day I noticed a young lady of maybe late 20s or early 30s sitting across from me in a similar seat position. After a while, she pulled out her phone and began staring at it and moving her head in the way one does while taking a selfie video. My old man eyeroll went unnoticed. My judgmental attitude was of course behind it. A few minutes later I glanced back and everything changed. My ‘get off my lawn’ brain had faded and my ‘techie’ brain engaged. She was obviously in the act of applying her makeup in preparation for the work day. Her clothing was quite professional, and everything about her seemed the opposite of my original assumption.

I am quite sure the inventors of the cellphone camera did not imagine themselves to be providing a makeup mirror when they added it to the base product. Yet, here it was. In the world of the swiss-army-knife of electronics, a tech user had managed to remove the jangling burdens piled into her purse by one more item thanks to the unintended use of the cellphone camera. Her makeup mirror has no doubt been relegated to the back of one of her bathroom drawers, and will likely never see the light of day again. A quick scan online these days produces a long list of makeup mirror apps that are downloadable to any 'smart' phone.

​Maybe in a future writeup I'll try to unpack the idea of the phrase 'smart phone'. At least I may have the intention to.

Bibliography
​Vifell, A. C., & Soneryd, L. (2013). Organizing Matters: How 'the Social Dimension' Gets Lost in Sustainability Projects. IEEE Engineering Management Review, 41(2), 104-113.

Review by Michael Beach

The authors examine sociality in sustainability projects from a specific framework of their own design. “We argue that the way sustainability projects are organized will affect how the social dimension is taken into consideration” (Vifell & Soneryd, 2013, p. 104). They describe projects based on three dimensions they call pillars: economic, ecological, and social. They note how organizations often have set project group forms and structures so reflection on whether those set social forms meet project requirements of the task at hand “is a rare phenomenon” (Ibid.). The authors assert that “a practice cannot be fully sustainable until all three dimensions are fulfilled” (Vifell & Soneryd, 2013, p. 106) meaning the three pillars, but they don’t really define the dimensions beyond their basic titles.

In order to examine the social dimension, they examine two case studies in Sweden: The Action Plan 2010 to Increase Organic Consumption and Production of Food Products and A Safe Radiation Environment. The first is a non-governmental campaign by The Ecological Forum to encourage increased ecological food production and a varied agricultural landscape. The second is a government response by The Swedish Radiation Protection Authority to public opposition to increasing 3G cellular services throughout the country of Sweden. Yes, this is about 3G cellular, but remember this study is from 2013.

The authors assume tasks associated with the two case studies are organized into projects, and that the sociality of groups working on the projects are reflected in the group ‘mind-set’. They examine how such mind-sets are defined and incorporated into project teams. The forms of mind-set they define are: open or narrow framing, action orientation, participation, and lastly knowledge gathering and production. The authors spend several pages defining in their own way what they mean for each of these dimensions. The paper then reviews each of the four dimensions are they are exhibited in the two specific cases.

Open/Narrow Framing - In the food production case, certain farming approaches were excluded as they became politically charged in Sweden. As a result, some specific groups advocating these farming approaches were also excluded. This leads the authors of this paper to put the effort more on the side of narrow project scope definition. There was no definition of ‘sustainable’ given as part of the project charter which made this part of the process more on the open side. In the radiation case, social sustainability was never specifically addressed. The points to be addressed by the project were given in a very specific list. The list related to already ongoing projects, so the authors consider that project as operating in a narrower frame.

Action Orientation - This question is couched by contrasting what might be done as opposed to encouragement to do what has already been decided to be done. In the food case, there had been several failed projects previous to this one. The steering group of the first version of this project resigned as a result. The new project focused on moving forward to finish the original plan, so clearly a desire to take some measurable action as a project group and not just encourage others to act. The action, though, was to complete previous decisions, so not necessarily action to come up with new approaches. In the radiation project, the group in charge, called the SSI, came up with a clear project plan that included tasks. Before they even involved other groups, they had an idea of what needed to get done.

Participation - As mentioned above, there were a number of organizations that participated in the agricultural project, but some specific ones with agendas that seemed to be too entrenched on politically hot issues in Sweden at the time were excluded. There was a steering group that headed the project with representation from more than one concerned organization involved in the related topics of encouraging increased food production at all levels. In addition, there were synthesis groups used to gather relevant knowledge. No socially focused group was created as the goal was to find equilibrium between food supply and demand. When the first steering group felt as if they could not meet the goals they dissolved. The second group did not change the focus, but sought to complete the original approach. They felt like the most extreme views were getting in the way of the first steering committee and decided to take out group members with those views to allow progress. In the radiation case, all the participants were officials at SSI so they invited some additional actors with a wide range of perspectives to join the conversation. The idea was to create an approach as “a forum for tuning the suggested measures or new or re-formulated objectives” (Vifell & Soneryd, 2013, p. 110).

Knowledge Production - In the agriculture example, content was produced by the six synthesis groups on various topics. The group indicated a need for some statistics to help inform decisions. As it turned out, industry organizations were skeptical the data could be produced. The second steering committee took the synthesis group reports, tacked them onto the end of the steering committee plan as appendices, then stuck to their own plan. Knowledge was a highly contested issue in the radiation case. Trust in information from specific organizations was deemed suspect by some committee members. The group organized sub-groups to participate in brainstorming sessions on specific topics, noting problems and potential solutions. Later ideas were distilled to more realistic approaches. Since the goal was to reduce or control radiation, in the end, social issues raised were simply declared as out of scope.
​
The paper’s conclusions are helpful if one adopts the specific three sustainability dimensions and the four frames as the authors describe them. It’s one way to try to account for the aimed-for social dimension of the two projects reviewed. It could be more helpful for project teams, such as those involved in the agriculture and radiation projects in Sweden, to include some similar framework in their own up-front project planning. Even if such a project team chooses to ignore social factors on their decisions, at least they would be doing so consciously.

 

About a year ago, my wife and I had a bit of an adventure. We were driving from our home in VA to our other home in GA, moving some of our stuff. She was in our little Subaru pulling our smaller open trailer with parts of our bed in it. I was in the Jeep with the enclosed trailer with a bunch of other furniture. About an hour before the end of our trip I heard a loud bang. I looked in the mirror just in time to see several large chunks of rubber bouncing in the road behind me and other cars swerving to avoid it. There was a loud thumping noise and I knew instantly I had a blown tire. I called my wife on the phone as she was ahead of me so she would pull off the road. I did the same but was able to drive far enough to catch up to her. The rear tire on the driver side was still inflated but there was no tread left on it. I was planning on replacing them all after we got done moving everything in another month as the tread on all of them was getting worn. This just moved up the time schedule. I changed the bad tire with the spare and we got through the rest of the journey with no issue. It cost us nearly $1200 to replace all four tires. There was more damage I needed to fix as well. The back door handle was gone. The rear light on the driver side was shattered. The plastic fender disappeared with the tire parts. The license was gone along with half of the plate holder. The zip-in side canvas window was ripped up. The trailer has a dent in it, but no real damage and I can eventually get in there and hammer the dent back out. I’m glad I have some basic skills to deal with these fairly easy repairs.

Both our cars are getting up there. Her Subaru is a 2018 and already had a little over 100,000 miles on it. My Jeep is a 2010 and just crossed 195,000 miles on this specific trip to GA. Having cars get up there reminds me of an old truck we had back in the day. We bought it when we lived in CA and I was in the Navy. It was a 1974 Ford F-150. We bought it about 1990 and it was pretty beat up. It lasted until about 1996 while we were moving to NE from CO (yes that's CO and not CA). Suddenly, while we were in the middle of NE and a long way from our final destination in Lincoln, all the electrical went out on it. It drove fine, but night was falling and we had no lights. It was full of household effects as part of our move. We decided to stop and stay in a hotel for the night so we could drive the rest of the way in the daylight the next day. That truck had failed bad once before on a trip with the church young men in CO. There was a crack in the manifold and it blew hot air onto the electrical stuff. We were going from our home in Leadville, CO to Lake Powell in southern UT pulling a sailboat and hauling half a dozen young men. We had to be towed the last 20 miles or so and had the garage near the marina fix it while we spent a few days sailing and camping.

That last story is only the latter half of the trials of that trip. We had a Suburban that we had started the trip with and the engine blew up. It cost about $2000 to repair the Suburban and another $500 to fix the F-150. That was by far the most personally expensive church trip I was ever involved in.

That old F-150 inspired a poem. It was showing its age, and so was I, or so it seemed. It makes me laugh now at nearly 60 to think how in my 30s I thought I was getting old. Thankfully for you I won’t make you suffer through reading the poem. In any case, it’s easy at times to think of all the little things in life that seem burdensome. So I’ll leave you with better language from the Master than I could ever muster.

Matthew 11
28. Come unto me, all ye that labour and are heavy laden, and I will give you rest.
29 Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.
30 For my yoke is easy, and my burden is light.

The other day I was considering personal struggles I see in the lives of people I know, and occasionally in my own life. My mind was led to an idea I worked on many years ago. I jokingly called it the ‘faith-o-meter’. The idea is a sort of continuum that spans from no faith on the left, to the prophet Alma’s entreaty to find a “desire to believe”, to having belief. Next comes faith, as in acting on the belief. Then finally at the extreme right I put ‘knowledge’. My positioning ideas on the faith-o-meter continuum is not a political statement. One of the points I came to back then was that we are not always in the same place in the continuum on all things. We might have faith in the Plan of Salvation, a belief in spiritual gifts, and a knowledge of the Law of Tithing. Alma’s faith-as-a-seed sermon speaks about coming to a “perfect knowledge” of “that thing” (Alma 32:34). Where our focus is, there is where we progress from left to right on the faith-o-meter.

So why did this trigger in my mind over the trials I’ve been seeing. In a word, hope. Back when I came up with this faith-o-meter idea I struggled a lot with where hope fits in. There is hope the verb, and hope the noun. For me, hope the verb is weaker, as in ‘I hope it’s true’. In that sense it seems somewhere on the left side of the continuum, maybe between a desire to believe and belief? The noun version, however is something I’ve struggled with for a long time. The word turns up in many places in the scriptures. For me, I’m thinking the noun version is not in one spot along the continuum, but is the outcome of the continuum. The further one moves from no faith, toward ‘a perfect knowledge’, the more hope one has. For example, Alma also says “if ye have faith ye hope for things which are not seen, which are true” (Alma 32: 21). In this case the verb hope means to me that one has hope (noun) as an outcome of faith.

The news of the world and what we see around us in the personal lives of others or ourselves can cause discouragement. That’s the opposite of hope. The phrase that came to my mind in this string of thought was in 2 Nephi 31:20 “Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men.” The verse goes on to talk about enduring.

​I hope each of us stays grounded in the truths of the gospel and we don’t allow the ‘wisdom of the world’ to discourage our faith that leads to a “perfect brightness of hope”. 

I continue a lot of back and forth between DC and GA. One positive about driving all that distance is I get about 10 hours of alone time since I’m almost always by myself. I take advantage of listening. Sometimes that’s the radio. Sometimes it’s a podcast or music. I have a lot of reading for my school so I sometimes download a softcopy of an academic paper or two, then allow my phone to read them to me as I drive. At times I pray and ponder. In those moments I have felt Heavenly Father share some insights that have been important to me, if meaningless to others.

At times both the drive and my listening are interrupted. On one trip, Michelle and I were in separate cars. We occasionally chatted with each other through calls and texts. Don’t worry. We both have the tools we need to do hands-free texting. I would also get messaged from others at work asking about one thing or another. Those communications make the drive less burdensome, but can also interrupt my train of thought, my listening. Yet, sometimes those interruptions themselves can be an answer in one way or another. This particular drive was interrupted twice with backed-up traffic. Once in NC and again just south of Fredericksburg, VA. It was tempting to be grumpy. If we had some sort of deadline I might have been. We had no deadline and neither of us let the backups throw us. Thankfully we didn’t. In both cases the traffic was backed up because of pretty bad accidents. We could see just how bad as we slowly passed by each accident eventually. Clearly, those involved had more to worry about than we did with our minor inconvenience.

Not long after the drive, my stake assignment at the time took me to the King George ward conference. One of the speakers was Sister Avery from the Hartwood Ward. She is the Stake Relief Society President. She is also a bee-keeper. In her talk she noted that she has four hives and something like 40,000 bees. Her operation is small from her perspective. By small, she means her bees produce about 60 pounds of honey in a year. To me that sounds like a lot of honey. But what does it take for the bees to make that amount? Sister Avery described how each honey bee will create only about one-twelfth of one teaspoon of honey throughout its lifespan. The honey each creates is not even for itself, but for the next generation of bees in the hive.

There are a number of lessons this example immediately brings to mind. For Sister Avery, bees represent industry and sacrifice. The conference theme was ‘one work’ meaning any effort we do for others on either side of the veil is all part of the same work. Missionaries are focused entirely on bringing others unto Christ with love, sharing, and an invitation to those who have not yet accepted the gospel. They likely also do some of that same work among less-active members. The other area of focus we should all typically look to is family history and temple work.

Two ideas came to my mind as Sister Avery spoke. One reminder to me was that this is His work. We do our small little part, our one-twelfth of a teaspoon, but it is Him who enables the 60 pounds. The other idea that came to me was how this sort of ratio holds true for us as individuals as well.

2 Ne 25: 23
… “for we know that it is by grace that we are saved, after all we can do.”

Even for ourselves, we do our best, but our efforts are such a small amount compared to what He does for us through His grace. 
​

In a church talk late last year I had an assignment to share something from fall 2021 general conference that particularly touched me. (Yes, I know this is now 2022. I originally wrote this entry a year ago and I’m just now getting it uploaded.) God speaks in all languages. By languages I don’t just mean English or Spanish. I also mean the languages of our thought process. For example, some think in the language of the arts, or of administration, or of science, or of any of the many ‘ologies’ of study. Each discipline of thought has its own language and way of understanding. So too is the language of the gospel, but truth shows up in each of these may disciplines. God speaks to me in several languages, but one of the languages he uses at times is math. The talk by Elder Clark G. Gilbert is an obvious choice as he used math explicitly in his talk about “The Parable of the Slope”.  As true principles turn up over and over again in every discipline, I managed to see math in other talks at conference as well. Since we all think in different languages I believe that is why we have been encouraged to “liken the scriptures unto ourselves.”

The talk I referred to in my talk was the shortest of them. It was President Nelson’s welcome to conference. He said, “I invite you to listen for three things during this conference: pure truth, the pure doctrine of Christ, and pure revelation.” Where is the math in that? Again President Nelson, “Contrary to the doubts of some, there really is such a thing as right and wrong. There really is absolute truth—eternal truth.” Do you hear the math now?

In electrical engineering we often use tools called “truth tables” and “statistical analysis”. In the last quote above both are referred to. A truth table is a list of several independent variables, typically discreet variables such as true/false, on/off, 1/0, yes/no, +5V/-5V, etc. When each input variable is “true” or its equivalent, then the output (dependent variable) is also true. A discreet variable has a limited number of potential values. In the case of electrical truth tables each discreet variable is limited to two states. President Nelson noted two specific examples, right/wrong, truth/error. The idea of error is implied since if there is absolute truth, then anything else is not.  Here is an example of a gospel version of an electrical truth table. If the Book of Mormon is true scripture then Joseph Smith is a true prophet since God would not reveal scripture to a false prophet. If both the Book of Mormon is true and Joseph Smith is a true prophet, then The Church of Jesus Christ of Latter-Day Saints is His true church since a true prophet would not be the means to establish a false church. You see how that logic form works?

Then what about statistical analysis?  Where was that in the talk? Well, that comes from another form of dependent variable. Instead of discreet variables that have a limited number of values, continuous variables have an infinite number of values between two extremes. Each extreme is referred to as an absolute. There’s that word President Nelson used. The example I used speaking in church was the amount of food I planned on eating at Thanksgiving. One absolute could be zero. I might choose to eat nothing. Well that certainly wasn’t going to happen. The other absolute would be the maximum capacity of my old-man stomach. Between these two absolutes is an infinite quantity of potential food amounts I could consume. I’ll get to where this part fits the gospel in a minute.

I’ve heard people say that Heaven is like the top of a mountain. Any path to the top is ok so long as the goal is the same. I remember many years ago when Adam Savage, one of the hosts on the TV show Myth Busters often wore a shirt that said, “I reject your reality and substitute my own.” In the field of Philosophy of Science a prominent practitioner named Thomas Kuhn coined the idea of scientific paradigms. To Kuhn our current paradigm explaining what we see in nature stands so long as it seems to answer our questions. Eventually we raise questions our current paradigm does not explain. Then, some smart person comes up with another paradigm that does explain our questions and that becomes our new truth until we find more questions the new paradigm does not explain. Each change in paradigm is called a scientific revolution or a paradigm shift. For Kuhn, then, we are not considering truth, or even if the new paradigm brings us closer to truth; only that it seems to answer the questions we have today. A paradigm is a story we tell ourselves, an agreed upon context. 

Are we not blessed with the combination God has given us, the combination of the scriptures and the Holy Ghost? One could argue the scriptures are simply a form of paradigm, but that idea leaves out direct revelation through the Holy Ghost that testifies of truth to each of us in the language God knows we will understand.

So what do the scriptures tell us about truth? Here are a few samples:

• “Straight is the gate and narrow the way”
• “That no man shall come unto the Father but by me, or by my word”
• “I am the way, the truth, and the light”

Many truths or one truth? Many paths or one path? May ways or one way? Truth, the path, is measured as a discreet variable. There is only one absolute truth, one path. Our alignment (our variableness) with that discreet truth is continuous.  We may wander in the space between true and false. Our understanding of truth could be represented as a percent of the whole. Do we have all truth today? No. “We believe all God has revealed, all that he does now reveal, and we believe he will yet reveal many great and important things pertaining to the kingdom of God.” All the gospel we have received is true so the truth of the gospel is 100%. Our understanding individually is between 0% and 100%, and the total truth received through the gospel so far is also between 0% and 100%.
In Star Wars, one of the famous sayings of Yoda was, “do or do not, there is no try.” Does that jive with the scriptures? Such a phrase seems like an attempt to change our performance or understanding from a continuous variable to a discreet variable. In other words, if we fall short by even a little, it is the same as if we have failed completely. Such a philosophy is tempting, but in the world of discreet variables, it is false because it leaves out repentance and the atonement of Jesus Christ. Do we fail to make 100%? Yes, all the time. What are we to do then in gospel terms? When we repent, the grace of Savior moves us from the continuous variable space between truth and error to the discreet of absolute truth. The atonement makes us holy. To be made holy means to be made whole, or complete, or sacred. In every case we fall short on our own, but are made whole through the power that comes from His sacrifice. As with Elder Gilbert’s talk, the trajectory or slope matters, not a particular position along the slope. So using Yoda’s vernacular, alone we ‘do not’. Only with the Savior can we ‘do’.

Pres Nelson stresses this paradigmatic shift from Yoda’s absolutes of self pass/fail to the gospel’s absolutes of fail alone, pass with the Savior. In his talk he said, “There has never been a time in the history of the world when knowledge of our Savior is more personally vital and relevant to every human soul.”
​
So there you have it. Math in what seemed initially to me as a simple welcome-to-conference talk of only about five minutes. As I thought about it, the talk for me had much more depth than it at first appeared.

And so it is. Even something as mundane as mooring a crab boat. We keep our little sailboat in a marina at Solomon’s Island, MD. Today, the normal sleepy routine of the place has been overrun by the 21st Annual Calvert County Watermen's Festival and Boat Docking Competition. Maybe 100 feet or so from our slip there are hundreds of people sitting on temporary aluminum stadium seats cheering for their favorites.

What happens at this sort of event? Fairly large diesel-powered crab fishing boats back into a dock. At the sound of a loud horn, they come roaring out, water flying and black smoke spewing. They leave one slip bow first, move about two slips over, then back into the dock slot. When they toss the requisite lines over specific pylons to make the boat fast to them, another horn blows and the timer stops. When they do well, cheers go up. When a crew member misses the tie-up point while tossing the mooring line with a hula-hoop-sized ring on the end, the crowd expresses pity with the requisite “oh”.

Aside from the bleachers, hundreds more spectators climb over docked and anchored boats of every size and shape. Bikini-clad beauties and beer-bellied men slowly bake in the sun as they indulge in whatever beverage they prefer. At times it seems they pay more attention to their own on-boat parties than to the docking competition.

The competing boats have fun names such as Outlaw, Island Fever, Crab Place, and Miss Julie. It looked like nearly a dozen were competing. I was cheering for Some Beach, given my last name. My baby sister will find this interesting. Some Beach was piloted by a lady with the first name of Crystal. Outlaw and Crab Place seemed crowd favorites as they made the biggest noise, and the biggest waves. They both also tended to get the best times. I noticed there was a paramedic boat strategically placed at the conjuncture between the competing area and the party boats anchored just outside the marina. Smart.

Under Pressure got some positive crowd energy as it was at times piloted by a youngster. I don’t know if Hard to Handle referred to the boat, or perhaps someone associated with her in some way. Crusher was another that tended to make big waves and smoke. Throughout, Big Worm stayed tied up and acted as the judging platform. As time waned, she pulled out and did her own demonstration of quickly exiting one slip, then backing into another. She has the right name. Big Worm is easily twice the size of the others and painted a very bright neon green.

The atmosphere was definitely festive. The competition seemed real, but friendly. The same dock where the events were happening is well-known to the boat captains. Most mornings I see a predawn ritual happen when the crowd is nowhere to be seen. Boats pull up to meet a seafood truck. They offload their crabby cargo, then head out. I don’t know if they go right back out for daytime harvesting, or are just heading home at that hour. The same ritual happens at other times of the day as well so I suspect there is some sort of rotation for offload times.

On this comfortable September Sunday afternoon in a small touristy fishing and sailing town, an American microcosm is on display. We can make just about anything into a fun competition… and an excuse for a party.
​

Bibliography
Hwang, Bon-Gang, and Wei Jian Ng. 2013. "Project Management Knowledge and Skills for Green Construction: Overcoming Challenges." IEEE Engineering Management Review (IEEE) 41 (2): 87-103.
 
In the world of the project management industry a long-standing question exists. How much knowledge about the technical aspects of the specific project is necessary for the project manager to have? Another way of asking this is, can anyone with project management skills tackle any project in an industry where they have little to no experience? On one hand, project team members are the subject-matter experts (SMEs) and so the project manager should be able to rely on their perspectives. At the same time, perhaps team members have incentives to be less than forthcoming in areas of a project where they hold some responsibility for outcomes. In that case one could argue that a Project Manager (PM) might act as their own SME instead of blindly trusting team input. The compromise scenario is in between where shared expertise can lead to better decision making, as in two heads are better than one. In the reviewed article the authors attempt to help answer this expertise tension by examining a specific kind of project that requires a great deal of specific technical knowledge, that of green construction.

Construction in general is a technical endeavor, but green projects add a layer of technical requirements that inevitably add complexity and cost. Not all construction companies have the knowhow to fulfill these additional requirements such as building designs that include Leadership in Energy and Environmental Design (LEED) standards.

In examining PM roles in green construction projects, the authors considered ways to score individual PM performance in terms of “social skills, decision-making skills, problem-handling skills, ability to recognize opportunities, and management of changes as key personal attributes affecting project success” (Hwang and Ng 2013, 87). They compared scores in these and other areas with experience in the specific project industry wondering if these PM competency scores might correlate in some way.
​
Among other results, the authors note relative importance among PM skills and techniques. As one might guess, their findings were mixed. They looked at 39 knowledge and skill areas in a pre-survey questionnaire. The result was ranking then selecting the top 20 “for the main survey” (Hwang and Ng 2013, 93). They then invited construction companies in Singapore to evaluate various PM performance experiences. “Ultimately, a total of 52 completed survey questionnaires were received, tabulated and analyzed” (Ibid.). Beyond the surveys, their industry literature review “revealed that the project managers may face challenges such as higher costs on green construction projects and that there are elevated risks due to different forms of project delivery and lengthy planning and approval process for new green technologies and materials” (Hwang and Ng 2013, 99). Their primary conclusion of the survey analysis was “that there are specific knowledge areas that should be strengthened in order to effectively manage green construction projects” (Hwang and Ng 2013, 100). The data showed that increased knowledge of the PM did not replace the need for SMEs, but performance increased when a given PM was not completely reliant on team SME perspectives. There is project outcomes benefit to industry specialization in project management.

I hope my mind is at least sometimes turned to counting blessings. Life for my wife and I has lately been turbulent. I’m not referring to what is going on out there in the world, though that is clearly turbulent. I’m more referring to the addition of occasionally moving household goods through a 10-hour drive while continuing our normal hectic life. Despite the added weight on our shoulders (literal and figurative) we continue to do what we need to. We can feel the Lord carry us on particularly difficult days. How much more of a blessing need one to be grateful for?
 
Recently, I have been talking with a long-time friend of mine. He lives in New Mexico. His life has taken a difficult turn, and he is really struggling with seeing anything positive. In particular he asked me an interesting question. “What have I done to deserve all this?” One can read this question in to opposite ways. The first could be a person honestly willing to admit they have something for which to repent, but they are simply unaware what it is. Such a question can also be understood as an inverse statement. The person may be lashing out with the thought that they have no culpability. The question-statement may simply mean, “I don’t deserve this.”  

The conversation brought to my mind two examples in the scriptures that depict each of these sentiments. The negative example comes from The Book of Mormon. Nephi accounts of a typical reaction of his brothers after being admonished: 

2 Nephi 4:13 
And it came to pass that not many days after his death, Laman and Lemuel and the sons of Ishmael were angry with me because of the admonitions of the Lord. 

There are plenty of similar examples all over the scriptures. At the heart of this negative reaction to criticism (justified or not) is pride.  

Now think of an opposite example. During the last supper, Jesus told the apostles that one of them would betray him. How did their reaction differ from that of Laman and Lemuel? 

Matthew 26:20-22 
Now when the even was come, he sat down with the twelve. And as he did eat, he said, Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I? 

This reaction is humble, not prideful. Each considered if under some condition they might become a traitor. Each was willing to recognize his own weakness.  

How do we react when confronted with something within ourselves that could use change? Another word for change is repentance. I can only speak for myself. At times I channel my inner Laman and Lemuel. Other times I lean more toward the attitude of the apostles. Maybe in some experiences I’m some of both of these at the same time. Perhaps our efforts to focus on our blessings rather than our challenges helps us to be more humble. I’m not saying we only suffer because of our own guilt. I am saying we sometimes do, and should be willing to at least consider the question… is it I? ​
​

In several articles National Geographic authors describe various topics connected with slavery and the ship known as the Clotilda. This particular ship is noted because it was the last ship to bring enslaved people from Africa to the United States. The final voyage was after a law was past that made it illegal to bring new slaves to this country, though the law at that point did not make slavery itself illegal. The ship owners and crew were obviously aware they were breaking the law because they offloaded their cargo in clandestine ways. As soon as they did, they sailed her up a river where they burned and sank the ship.

The series of articles includes depictions of the technology of the ship Clotilda itself. There is a series of maps (another form of technical knowledge) depicting slave-ship routes and numbers of enslaved people forced along each of the routes between Africa and various parts of North America, South America, Central America, and the Caribbean. For example, the map shows how mainland North America received 307,000 slaves directly. At the same time over 4 million were taken to the Caribbean, many later were moved into North America, or the products they created directly benefited North American people. The map shows around 3.8 million were sent to mainland South America, with perhaps similar North American benefit. One other bit of technology I’d like to mention is the use of modern underwater tools to find and document the final whereabouts of the Clotilda. Underwater archaeology was not really possible to any extent even in the early part my lifetime. Here we are today with sophisticated imaging to find anomalies that we can then directly approach and explore in the water environment.

Archives and media are other forms of communication technology here. Sales of humans were documented, but so were the aftermath events to the people who were Clotilda victims. This issue of the National Geographic magazine describes the lives of some of them after emancipation, and their efforts to settle a new town that still exists today. Africatown, AL still has buildings built by its founders, many of whom were Clotilda survivors and their descendants.

As one who studies societal effects of technology and technological effects by social issues, I’m reminded by this series of stories how human aims drive technical development for well or ill. Acts of both evil and good were facilitated by and inspired creation of specific forms of technology. These kinds of stories remind me why the ideas of technological determinism are relegated to former thought, and themes of co-production are more generally accepted. Specific technical expression is not inevitable, but influenced. Social choice is not driven by technical advances, but both change each other. For example, despite all our access to online texts, when we lost electrical power in our home this past winter my hands and eyes turned to hard-copy. When I spend long hours in a car my ears turn to the same content through hands-free connectivity. These options and their use came to be by choice and the inspiration of necessity. None of that technical expression was inevitable.

Bibliography
Bourne, Joel K. 2020. "Cruel Commerce." National Geographic, February: 52.
—. 2020. "Saving Africatown." National Geographic, February: 61-65.
Brasted, Chelsea. 2020. "Owning the Past." National Geographic, February: 66-67.
Diouf, Sylviane. 2020. "Journey of No Return." National Geographic, February: 53-55.
 

Autumn is my favorite time of the year. Maybe it’s because I can identify as I’m in that part of life, but the cooling of temperatures somehow feels refreshing to me. The days grow shorter which means my running workout tends to be in the dark more and more (early morning or after dinner). Michelle and I are beginning the process of moving back to our home in Georgia. For us this will be a long process over some months. We’ll have to endure some separation. We’ve been through it many times over the years. Since our marriage we moved six times (this will be number seven) which has always involved some separation. My work has also taken me away from family often, occasionally for extended periods. This move feels more real now as when we arrived at the house in Georgia it was for all intents and purposes empty. We are taking advantage of the emptiness to update some wall colors and repair a thing or two.

Change is something we’ve grown accustomed to, but it is still challenging. When the future seems unsure to us we can fret. This is definitely where faith comes into play. Despite the challenge and fretting associated with change, it’s also brought some incredible growth for me personally, and for both Michelle and I as a family. I will leave comment on how the moves were for our children up to them to say. It all seems to me like a mixed bag, like everything else about life.

Some of my favorite cartoons over the years have been the Calvin and Hobbes series. Interestingly enough, as part of my post graduate studies I’ve learned that both of those names belong to well-known philosophers of science. Fitting that a recurring series within the cartoon has involved scenes where Calvin (a rebellious young boy) and Hobbes (a stuffed tiger that is alive in the eyes of Calvin) are streaming out of control down a deadly mountain (usually in a wagon or on a snow sled). As they careen toward certain destruction they nonchalantly discuss some philosophical idea or another, usually punctuated by a horrendous crash. There’s something to be said for this pattern, though generally I tend to philosophize post catastrophe as I try to make sense of whatever just happened. I won’t claim to succeed very often, if at all, in making sense of things. Like Calvin and Hobbes, I think it’s fair to say most of my personal catastrophes tend to be self-inflicted. I have plenty of scars to attest. I generally refer to my scars (seen and unseen) as ‘stupid marks’. I guess we all learn in our own way. I don’t know about you, but my learning process seems mistake-driven by and large. The mistakes are generally my own, though not always.

Moving offers an opportunity for clarity. Do I really need all these things? There is so much in the house that needs to just be tossed. I scratch my head and wonder why we have some of this stuff in the first place, and why we persist on holding on to much of it. There has been some therapeutic value in removing some of the clutter of life. If nothing else, clearing things out brings back a pleasant memory or two as we sift through the accumulation. How much clutter do we all carry in our inner person? Are there things we should just leave behind? Are there others we should cling to in order to stay grounded in testimony, in identity, in family?

Here is at least one example of something of inestimable value to cling to:

1 Nephi 8:24
And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree.

The iron rod is the gospel of Jesus Christ. Search for those things of value to hold. Let go of those that do not add value to your life.
​

Bissonnette, Andréanne. 2020. ""Caged Women": Migration, Mobility and Access to Health Services in Texas and Arizona." Journal of Borderlands Studies 1-22.
 
Andréanne Bissonnette described to us the concept of the ‘golden cage’. It’s a zone from the US and Mexico border internal within the first 100 miles inside the US side of the border. Within that zone there are numerous checkpoints. Within the golden cage, presumed migrants can be stopped and questioned without probable cause. If a migrant attempts to leave the zone they risk running the checkpoints, yet healthcare is essentially impossible for them within the area.
 
Bissonnette also pointed out that healthcare is difficult outside the golden cage for a host of reasons. Many lack of insurance. Fear of accessing healthcare, lack of language skills, and fear of having their immigration status checked at a clinic are examples of difficulties. Many immigrants are often unaware of where to access medical care. They may believe they need insurance for COVID vaccine.
 
Location matters. There are different laws from one state to another. Despite what laws exist in a given state, application of laws varies among locations within a state. Hesitancy by migrants to access healthcare could cause them to wait until a health issue becomes acute, putting increased strain on trauma centers and emergency rooms in locations with high migrant populations.
 
One area of a conversation I attended with Bissonnette was about how healthcare might encourage circular migration. On either side of a border different types of healthcare are available. For example, some medicines may require a prescription on one side and not the other. If an immigrant has a US social security number (their own or one they have assumed) they may be able to better access some aspects of healthcare on the US side of the border. With or without it, there may be better access on the Mexican side to other types of healthcare. An immigrant may be motivated to live closer to the border if they have healthcare needs that would be better addressed on the Mexican side.
 
I’d like to combine the ideas of healthcare and circular migration to question the concept of the golden cage. In class I shared my experience working in a high-end hotel while an undergraduate student. Much of the housekeeping and janitorial staff at the time were Hispanic. One day the US immigration services (‘la migra’) showed up at the hotel in force. They went through the hotel checking identification for Hispanic staff. This was well outside the golden cage region so they must have had some sort of warrant based on previous investigation, or at least one would hope that was the case. I saw the officers load about a dozen young male Hispanics into a large van waiting outside the hotel about an hour after they first entered the building. I had been friends with many of those taken away, often practicing speaking Spanish with them.
 
Several weeks passed, then suddenly these same employees were back working at the hotel in the same jobs they had been taken from. I asked several of them what had happened. Their answers were all the same. The US immigration officers had transported them back to Mexico City. From there they used their own money to visit family for a few weeks, then made the same journey they previously had in crossing the border into the US and back to the hotel. Management at the hotel allowed them to resume their jobs using the same documentation previously on file with Human Resources. One could question that management ethic, yet it is likely not unique to this specific employer. Clearly this was a circular migration. The original migration to the US was economic-based. The migration back to Mexico was forced. The return to the US was again economic. They were obviously not limited in mobility by the idea of the golden cage.
 
How about healthcare? The hotel did offer health insurance to full-time employees. I have no idea if any of these young men were full-time or part-time, but with whatever documentation offered to the hotel that was good enough for employment, one would presume the same documentation was good enough for the employer to provide the insurance benefit. It’s clear this same documentation was not good enough for immigration service officers. At the same time, one could imagine that young healthy people with no healthcare mandate as we have today might simply opt out of health insurance, perceiving no need as so many other young people do.
 
Given this experience, it’s clear there are reasons for circular migration that are completely unrelated to healthcare. In fact, healthcare in my example likely played no part of migration in either direction, and may have had nothing to do with the thoughts of these migrants.
 
In the case of these particular young immigrants, the checkpoints of the golden cage were basically meaningless. They were able to easily circumvent them at least twice. The fact that so many who cross the border illegally end up in literally every part of the US is itself evidence that checkpoints are not effective in containing migrants within the 100-mile zone. In this sense, perhaps healthcare does act as some incentive for migrants who feel a need to access clinics south of the border. Mobility may be possible for longer distances from the border, but likely becomes more difficult as distance from the border increases. If this is true, the golden cage might be less about being ‘trapped’ by check points and more about the cost and time required to voluntarily engage in circular migration for healthcare purposes, or any other motivation.
 
One related point, as many migrant workers have some documentation, valid or not, which allows them to work, they can also share their earnings as remittances to family in their home country. That may also mean they manage a bank account that allows them to transfer money. In the case of my former hotel associates, having a bank account would have facilitated accessing funds from within Mexico needed to return to the US. That same money and documentation, one could presume, could permit them to access healthcare outside the golden cage. This particular community was close knit. Most were bilingual. It’s very likely they shared information with each other on how and where they could best access healthcare if needed. The bilingual skill was not true for all of them, and there are plenty examples of migrants who don’t speak English, but I wonder how strong the language impact is. So long as some of the community can research on behalf of others, the language barrier may be less impactful. In the case of long-term migrant residents where their children grow up in the US, children become the interpreter on behalf of their non-English-speaking parents. I have seen this over the years where fairly young migrants must help their parents navigate a number of services. This can reverse family dynamics by reversing family roles.
 
My conclusion is the idea of a golden cage may be less impactful than Bissonnette’s research suggests. It’s true my logic is based on anecdotal experience and may be lacking, but the experience is real and not isolated.

In August my wife and I were both asked to speak in our sacrament meeting in the Aquia Ward. We were to discuss how we as a people need to be united, and with less conflict. Given all that is going on around us, I understand the motivation our bishopric felt in making that assignment.

Our ward is quite unique in that we have a diverse membership. We have people who don’t speak English as a first language. Aside from the US, our members hale from Africa, Latin America, the Pacific Islands, the Caribbean, and Asia. We have members who have experienced military and judicial conflict. All of us experience interpersonal conflict from time to time. In my talk I shared a story about a close family member who went through months of interpersonal conflict with a member of their ward many years ago. Happily, they had a solid relationship with a home teacher who had been diligent with them for many years. This home teacher was able to help resolve the differences. I am very grateful for this dedicated home teacher. Just a few months after all was resolved, the other person involved in the conflict died. Had this home teacher not acted as a peace-maker the people involved would not have become reconciled.

The Joseph Smith translation of Matt 7 reads:

• 1 Judge not (unrighteously), that ye be not judged.
• 2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

My experience has taught me that in most disputes neither side is totally right or wrong. It’s more likely that all parties bear some responsibility in a conflict. I read a caution in the above scripture. I can judge a circumstance completely true, and yet judge people involved harshly. Should I feel justified in harshness if someone is actually guilty of something? Should I show leniency? Justice or mercy? I believe the Lord allows us our agency here, but warns that our approach to how we perceive others will color how we ourselves will be viewed when our time comes to make our accounting for this life. Temporal things are by definition temporary. It’s true some things in this life have eternal consequences. Do we plead for God to pour out justice on others while at the same time beg for mercy upon ourselves? That seems like a double standard. Another word for double standard is hypocrisy. 

Moses 1

• 39 For behold, this is my work and my glory—to bring to pass the immortality and eternal life of man.

If this is God’s work, then what is ours? Should it not be to focus on this same goal? God doesn’t say he seeks the condemnation of his children. If this is so, then neither should we.

From the Sermon on the Mount in Matt 5:

• 7 Blessed are the merciful: for they shall obtain mercy.
• 9 Blessed are the peacemakers: for they shall be called the children of God.

I hope that I can emulate that home teacher from all those years ago who was a peacemaker through his diligence and love. I hope that I will be strong enough to seek mercy for others, and allow God to determine when justice is called for. I don’t mean we should not acknowledge wrongs or work to make this life better. We have public institutions to do the work of justice. I do mean that if I am here to learn to be like Heavenly Father, it seems the more difficult attribute to gain is mercy rather than justice. Offering mercy lowers conflict and encourages repentance from what I’ve seen over the years. Seeking justice tends to encourage defensiveness and increases conflict. There is a balancing act here. We are justified to defend ourselves from the hurtful actions of others, yet we need to find a way to allow God to have the ultimate say on culpability.
​

Foucault, Michel. 2008. ""Panopticism" from Discipline & Punish: The Birth of the Prison." Race/Ethnicity: Multidisciplinary Global Contexts (Indiana University Press) 2 (1): 1-12.
 
​One of Foucault’s central arguments about the motivation for a panopticon is that a facility (prison, hospital, school, etc.) could be open to the public for random ‘inspection’. Proponents suggest this approach could counter the risk of a ‘Potemkin village’. One obvious counter is the practicality of actual inspection. All of those environments are intended to be secure either from or for those inside.

Foucault’s work was published in 1975. Technology has changed dramatically since then. Although the physical domains he spoke about remain, much of security is more about the virtual domain today. Many government and financial institutions stress the need to monitor (surveil?) in a global version of a virtual panopticon. We all now wonder, who is watching us through online technology, or when, or how? Are we at risk of violence from the other ‘inmates’? Will someone enter our virtual ‘hospital room’ to hold our ‘treatment’ hostage?

It seems as if one could make the argument that in our current state-of-the-art, all the same arguments for and against the physical panopticon exist. Those in power can justify ever-increasing levels of intrusion in the name of security. Those out to take advantage of the vulnerable constantly look for ways around the system. Most of us are less versed about the technological means and must make a decision between varying levels of security, access to services, and freedom. Another direction could be to opt out of online life. Like the Potemkin village, that is becoming less and less an option. As physical businesses become ever more virtual (or at least hybrid physical/virtual) our ability to remain ‘old-school’ (offline) continues to decrease. Pandemics also discourage use of cash in favor of a third-party account.