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As a man or a woman thinks (Part 2)
Last week, we spent some time focusing on the kinds of thinking we should avoid. Now let’s see what the Lord admonished us to think about. Two scriptures help us describe the types of thinking in which we have to engage. First, consider the imperative presented in the verb let is often interpreted as being synonymous with allow or permit, but the dictionary suggests that let also means “to cause to: make.” So, the statement “Let virtue garnish thy thoughts unceasingly” (The book of Doctrine & Covenant 121:45) is a command directing all to take charge of their thoughts and cause them to be more virtuous.
Second, consider a similar directive given by the Apostle Paul in Philippians 4:8:
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
The structure and meaning of this long verse are not as complex as it first appears. To simplify the structure and reveal the meaning, let’s temporarily remove the long series of clauses in the middle of the verse and insert ellipses in their place. Simplified in this manner, the verse reads: “Finally, brethren, . . . think on these things.”
We could simplify the sentence even further by removing all but the subject and the verb. So, in its simplest form this lengthy sentence is an imperative statement encouraging every person to think.
The eight clauses that we temporarily removed specify the kinds of things Paul admonished the Philippians to think about. They include:
1. Whatsoever things are true,
2. Whatsoever things are honest,
3. Whatsoever things are just,
4. Whatsoever things are pure,
5. Whatsoever things are lovely,
6. Whatsoever things are of good report,
7. Any virtue,
8. Anything that is praiseworthy.
All Christian scriptures teach us the need for every person to be born again. The Book of Mosiah describes this spiritual rebirth as a “mighty change” of heart (Mosiah 5:2; Alma 5:14). This process not only includes changes in our innermost feelings and desires, it presupposes big changes also in our thinking habits and dispositions. The Apostle Paul’s directive in Romans 12:1–2 emphasies this need to change the way we habitually think and what we think about. He instructed the Romans, “Be not conformed to this world: but be ye transformed by the renewing of your mind” (verse 2).
Various scholars and curriculum reformers have recommended lists of productive thinking habits and dispositions that students in universities and public schools should be taught to develop. We don’t have time to discuss many of them, but I would like to focus on two thinking habits and dispositions that are particularly relevant to students and faculty at a university.
Two Useful Thinking Habits
Seek Understanding
John Biggs and several other scholars have distinguished between two different approaches to learning that they call the “surface approach” and the “deep approach.” The surface approach occurs when a student tries to complete an assigned learning task with minimum effort while giving the appearance of having properly learned what was expected. Learning to rotely recite the verbatim definition of a concept or principle without any understanding of it is one example of the surface approach. Some forms of factual knowledge need to be memorised, but memoriation becomes a surface approach when a student relies on it instead of striving to understand the ideas to be learned.12
One of the mistakes most people often make is to substitute memorisation in place of understanding. I urge all to develop the habit of striving for understanding whenever you study. Seek to understand the basic ideas, procedures, and criteria that you encounter in whatever subject you are studying. In the language of the scriptures, “with all thy getting get understanding” (Proverbs 4:7).
Understanding cannot be developed without thinking. To understand a new topic, you must thoughtfully process the new ideas you encounter and relate them to your prior knowledge. You must integrate isolated bits and pieces of information into some meaningful structure or framework.
Understanding has three important advantages in comparison to rote knowledge. First, understanding is enabling. The person who possesses understanding is able to use his/her knowledge flexibly and adaptively. Understanding provides new concepts, principles, procedures, and criteria to think with. By thinking with these new ideas, the person who has developed understanding is able to (1) explain relationships, (2) make predictions, and (3) solve problems that he or she could not have done without this new conceptual knowledge. To the extent that the person’s understanding is inaccurate or incomplete, his or her thinking will be misleading or limited. Hence, a person’s understanding shapes his or her thinking.
The second advantage is that understanding is generative. By thinking about the concepts, principles, procedures, and criteria that he or she has come to understand, the understanding person is better able to recognizse relationships, construct meaningful analogies, generate new insights, formulate productive questions, and conduct further inquiry. In contrast to the inert nature of factual knowledge, understanding is productive. In other words, understanding provides a basis for acquiring a new and deeper understanding.
A third advantage of understanding is that it tends to have more staying power. Rote memorisation of factual information may get you past a test, but you likely will not retain this information very long afterwards. Understanding is more likely to result in learning that lasts.
Monitor and Manage Your Own Thinking
Another useful habit to develop is to learn how to more effectively monitor and manage your thinking. Mindful people think about their own thinking. They consciously strive to be aware of the thinking strategies and processes that they use when they try to solve a problem or accomplish a cognitively demanding task. In addition, they evaluate the products of their thinking processes. They question their assumptions, check their inferences, and attempt to validate their interpretations and conclusions. They try to distinguish between paths in their thought processes that seem to be leading them toward a successful solution and any that might seem to be leading them in an unsuccessful direction.
Psychologists use the noun metacognition to refer to this kind of thinking about one’s own thinking. Metacognition is typically conceptualied as including two complementary components. The first is to be aware of your own thinking processes. The second is to monitor, evaluate, and regulate those processes. I encourage you to become proficient in performing both of these aspects of metacognition. You will be a better student and a better lifelong learner if you become proficient at doing both of these.
“With All Thy Mind”
I invite you now to compare two interesting passages from the Bible: one from the Old Testament and one from the New Testament. Deuteronomy 6:5 contains a commandment in which the Israelites were directed to “love the Lord . . . with all thine heart, and with all thy soul, and with all thy might.” According to the record in Mark 12:30, Jesus quoted this passage from Deuteronomy in response to a scribe who tried to trick Him by asking Him which was the first or greatest commandment in the law.
If you carefully look at this passage, you will discover that the New Testament account includes the extra phrase “and with all thy mind” that Jesus appears to have inserted. Matthew’s account of this incident includes the same insertion (see Matthew 22:35–37). I do not know why the extra stipulation to love God with all your mind is included in the New Testament, but I believe it is a noteworthy addition that we ought to ponder.
What does it mean to love and serve the Lord with all one’s mind? I don’t claim to have any profound answers to this question, but I will share with you three simple ideas that represent my current thinking.
First, Jesus declared Himself to be “the way, the truth, and the life” (John 14:6). Therefore, to love Him with all your mind is to devote all your intellectual skills and mental capacities to learning and knowing the truth. Second, to love Him with all your mind means to “always remember Him” and to make a habit of thinking about Him and His teachings so that He has an active presence and influence in your mind. Third, to love and serve Him with all your mind is to consciously choose to be His disciple by striving to habitually think the way He would have you think and to do what He would have you do.
In summary, I suggest that you carefully examine the thinking habits and dispositions that function in your life. Become more aware of them. Monitor and evaluate them in terms of the influence they have upon you. Take steps to manage these habits instead of allowing them to manage you.
I have often been saddened by the condition of Sikaman musicians. Of course, some are not musicians. They are jokers who think anybody who can sing a hymn is a musician. And why wouldn’t they think so when people think that every man wearing a rasta hair is a reggae musician?
Well, these days, almost everybody is dreaming of becoming a musician, even some ministers and parliamentarians. And it is never too late for them to begin learning the solfas and composing songs like “If You Do Good You Do For Yourself,” after all, life begins at 60 these days. If you die three years later, that’s your luck.
For the jobless, becoming a musical star is an everyday dream. They think when you are a music maker, you automatically break alliance with poverty. They are often mistaken.
I know people who claim they are musicians but are always fasting not because they are devout moslems or are on a hunger strike, but because even one square meal a day is a perpetual wahala. And the only drink they can afford is the poor man’s holy whisky which has a thousand names including ‘Nyame Bekyere’.
Even most of the popular musicians we see in town claiming they are foreign-based stars are more of hustlers than musicians. When they tell you they are going on tour abroad, it is a careful way of saying they are going overseas to scrub the whiteman’s toilet or pick tomato or apples to save their neck from musical poverty.
When they are back to Sikaman, they appear quite flamboyant with chains hanging all over them. They change the few dollars they have scraped, spread it around and promptly get broke. Then they can organise another ‘tour’. In between tours, they struggle to release an album and that levels them up a bit on the financial balance.
It all points to the fact that the life of the average musician isn’t quite organised. He has no calendar, no programme and no concentration on the job. He has to wash plates, become a waiter, janitor and toilet scrubber while finding time to make music. No musician succeeds in life that way.
One musician I’ll always respect, who thinks deeper than the ordinary Sikaman musicians is Carlos Sakyi. He is not like the Kokoase guitar musicians who see the world just in terms of bitters, a willing girlfriend, constant supply of kokonte and jot.
Carlos, often loved for his percussive overtones in gospel music, and once a gospel-rock star, has studied the life of Sikaman musicians and has evolved a blue-print for a great improvement in their lives work, finances and comfort.
In short, he has simulated a Motown-style environment for musicians and his formula is working with accuracy with the five musicians he has started with. The blue-print is what has brought MEGASTAR into being. It was launched on September 15, 1995 at the National Theatre.
When it got launched, many probably thought Carlos was “too know or was dreaming more than he should and won’t think about himself. Anyhow, the MEGASTAR is now an institution musicians can look up to, a big phenomenon with lots of promise for struggling musicians.
Music business in the developed world is not the way we regard it cheaply here. A musician is never distracted by how his finances go; his contracts are entered, his engagements made, his interviews arranged, his personal security guaranteed.
Music is his business and that is where his mind is and his attention focuses. Other aspects of his life are programmed for him by his managers. They hire who has to light his cigarettes, massage him, drive his car and the one who will say “Good Luck” when he sneezes.
A bodyguard whose face is exactly like that of the devil is hired to scare off muggers, psychopaths and criminals in general. Sometimes his girls are organised for him.
So the only thing the musician does apart from sleeping and snoring is to concentrate on making music, and true to it, no one can succeed in any venture when he is distracted.
This is how the Michael Jacksons, Lionel Richies, Dolly Patons and Whitney Houstons have made it with dollars packed and over-flowing. They aren’t any better than Sikaman musicians. The only difference is that they know how to organise their lives.
I managed to corner Carlos Sakyi and asked him to tell me how MEGASTAR was doing. He is the Managing Director of Megastar Limited, a music company that has a board of directors and a chairman. Carlos Sakyi shares the proprietorship with a partner. Carlos himself was one great musician who played for a band that beat Eddy Grant on the charts.
“Megastar is in fact a concept born out of the idea that the future security of the Ghanaian musician which has always been in jeopardy can now be guaranteed. Artistes spend too much of their time doing things on their own, chasing money and not concentrating on music. So their full potential is never realised. Some are in fact producing at quarter-rate. That is why they aren’t making much headway,” he told me.
“Megastar is now giving them the chance of the lives. We handle the interviews of Megastar artiste, their press releases, costume, engagements and everything they hitherto used to do themselves. We get them exposed on M-Net and we have contacted BB to get on their programmes. We handle their finances pay them salaries and bonuses, so they only have to concentrate on music
“Most importantly,” he continued, “we do not make all the decisions. Management always meet with the musicians to take the decisions that affect them.”
But who are the Megastar musicians? One is the great Amakye Dede, a star from birth delivered onto the earth with music on his lips; he is the man who feeds hungry ears with musical salad and harmonic sausages. He is the recipient of many national awards.
Next is Naana Frimpong, a latter-day Carlos-groomed songbird with the voice of an angel. She sings to kill. Her beauty has charmed her audience and they stare and stare at her.
The sensational and fantalising Tagoe Sisters are the next. The twin music machine is one that has produced the cream, arguably the very best, of gospel music all these years. I hear they are inseparable; not even their better-halves can keep them apart. Are they Siamese? They dance, and when on stage, they move the crowd.
Then comes Reverend Yawson who is a known songwriter. He is imbued with the Holy Spirit, speaks in tongues and of course sings in tongues. He is God’s representative on the group.
What about my good friend and super-heavyweight, Jewel Ackah? He is a star figure. His appearance is awe-inspiring, his voice golden. A great delight to be-hold when at his best in stage-craftsmanship, he has beaten his contemporaries to it both on land and on sea.
They are the pioneers of the Motown idea. They are all releasing new albums this year. Let’s see how it all goes.
In recent years, the term “female rage” has gained significant traction, symbolising a collective shift in how women’s emotions are perceived and addressed.
This phenomenon is not merely a fleeting trend but a profound movement rooted in centuries of systemic injustices, personal betrayals, and societal expectations.
As women increasingly reclaim their anger, it is imperative to understand the multifaceted nature of female rage, its causes, and its implications for individuals and society at large.
The historical context of female anger
Historically, women’s emotions have been subject to dismissal, ridicule, and pathologisation. The term “hysteria,” originating from the Greek word for uterus, was used to describe women’s emotional states as irrational and uncontrollable.
This legacy of silencing and shaming has contributed to a culture where women’s anger is often suppressed or stigmatised.
However, with the rise of feminist movements, women are challenging these narratives, asserting their right to express anger and demand change.
The anatomy of female rage
Female rage is not a monolith; it is a complex and multifaceted emotion driven by various factors, including:
1. Societal expectations: The pressure to conform to traditional roles of passivity, politeness, and emotional labour.
2. Gender inequality and pay gaps: Frustration stemming from systemic discrimination in the workplace and beyond.
3. Sexual harassment and abuse: Trauma and anger resulting from pervasive violence and objectification.
4. Emotional labour and burnout: The unsustainable burden of managing emotions and responsibilities in personal and professional spheres.
5. Hormonal fluctuations: The impact of hormonal changes on emotional states, often overlooked or dismissed.
The power of anger: Reclaiming female rage
Far from being a destructive force, female rage can be a catalyst for change. When acknowledged and channelled constructively, anger can drive advocacy, policy reform, and resistance against inequality.
The #MeToo movement, women’s marches, and increased representation in politics are testaments to the power of collective female anger.
Addressing the Stigma: Towards a more inclusive dialogue
To fully harness the potential of female rage, society must address the stigma surrounding women’s anger. This involves:
1. Validation and recognition: Acknowledging women’s emotions as legitimate and worthy of attention.
2. Creating safe spaces: Providing platforms for women to express anger without fear of backlash.
3. Education and awareness: Challenging stereotypes and promoting understanding of women’s experiences.
4. Support systems: Offering resources and support for women dealing with trauma and systemic injustices.
Conclusion
The age of female rage is a moment of profound transformation, where women’s anger is no longer silenced but celebrated as a force for justice.
By understanding the roots of female rage and addressing the societal structures that fuel it, we can move towards a more equitable and compassionate world.
The journey is complex, but the destination-a society where women’s emotions are respected and their voices are heard is worth the struggle.
References:
[1] Chemudupati, P. (2022). _The Rage of Women: A Historical Perspective_.
[2] Traister, R. (2018). _Good and Mad:
By Robert Ekow Grimond-Thompson
