The Wonder of the Human Person - Some Books to Ponder IV
(i) The Irish Story: Telling Tales and Making it up in Ireland
Roy Foster is considered one of the foremost "revisionist" Irish historians. As well as early biographies of Charles Stewart Parnell and Lord Randolph Churchill, he is the author of many books on Irish history and is currently the Carroll Builders Professor of Irish History at Hertford College, Oxford. More recently, Foster has produced a much acclaimed two-part biography of W.B. Yeats which was awarded the James Tait Black Memorial Prize. However, I was interested in this little book of historical essays because it deals with the question of our human identity, and more specifically with the question of our identity as an Irish nation.
My edition is the Penguin edition, 2002. This short book is a collection of miscellaneous essays on our national identity as Irish. Foster's first paragraph in his introduction sums this book up nicely and bears reproduction here in full:
What stories do people tell each other in Ireland, and why? What stories do they tell themselves? How therapeutic are the uses of invention? The subtitle of this book hints at a fabrication, but also at reconciliation; the essays that follow are linked by a preoccupation with the way Irish history, biography and memoir are refracted through narratives of one kind or another, and the way that narrative itself has come to be seen as an agent of making history. This is the specific subject of the first essay, "The Story of Ireland," and the last, "Remembering 1798," but it pervades those in between. (p. xi)
The brilliant thing about this book is that it raises questions. It, in turn, makes the reader question his/her received version of the history of our nation. That there are many versions is true without a shadow of a doubt. Year in, and year out, we on this little island have been witnessing protests and counter-protests in the Northern part of this country. Those on either side of those protest lines must be taught to question their own monolithic assumptions that theirs is the only true version of history. The truly open mind is, of course, one which reaches for a plurality of stories, for a tolerant ear that is willing to listen to all stories in an empathetic and as dispassionate and objective a way as possible. Keep complexity in mind when you are attempting to unravel the national identity, never mind your own individual identity, which in turn is extremely complex as we will see from the second book I will be commenting on here. First, let's listen to Foster's wise words again here:
Some of the lives, opinions and experiences of people traced in this book might also remind us of the mesh of nuance, complexity and contradiction involved when the stories of nations intersect with those of supposedly emblematic individuals... (p. xvii)
Foster writes like an angel - he is the master of a light pen which dances on the page. He speaks about how wonderfully inventive and imaginative we Irish are at telling stories, and how we often make leaps (i.e., assumptions, presumptions - here is where prejudices and sheer hatred come in) in stories. In other words, the narrator has leapt small and big gaps in the narrative (things he or she did not know, or did know and refused to accept. (See page 3). Foster treats us to a learned disquisition on how folktales come to birth in any culture, and how versions of our national story fit that particular paradigm. He also gives us a general account of A.M. Sullivan's influential book The Story of Ireland (1867) and how that particular telling of our national story supplied the canon for Irish history as taught for generations by the Christian Brothers. (See p.9 ff.).
In concluding these remarks here - which are all too short, but hopefully give a taste of this small powerful and questioning book - one of Foster's simple sentences sums up succinctly his view of the complexity of Irish identity: "...with Irish history, the problem may be that we remember too limited a version." (p. 20). That may be the case with the educated memories as well as folk memories of all nations! In short, beware of the simple story! And above all, listen to the stories of others!
(ii) Identity: A Reader
This book is edited by three scholars, Paul de Gay, Jessica Evans, and Peter Redman, who are all members of The Faculty of Social Sciences at the Open University. Indeed, the book itself is one set text on the prescribed course material for the Master's Programme in Social Sciences. My edition was published by Sage, in conjunction with the OU in 2011, though the book itself was originally published in 2000. It is essentially an interdisciplinary look at the identity of the individual in these so-called postmodern times. It is divided into three parts thus: Part 1: The Input of Cultural Studies into Identity. Lacan, Kristeva and Derrida are three of the eleven authors presented here. Part 2: The Input of Psychoanalysis and Psychosocial Relations. Essays from such luminaries as Winnicott and Klein are presented in this section as well as those of some eight others. Part 3: The Contribution of Sociology and History to Identity. Authors represented in this section are the likes of Foucault, Mauss and Weber, amongst others. Consequently, this compendium represents a wide spectrum of input into the thorny question of the identity of the individual in contemporary society.
This reader/writer was and is particularly interested in an insightful essay written by Anthony Giddens, who is the Director of the London School of Economics and Political Science. His essay has a wonderful title which captures much, I feel, about the nature of our identity as individuals. The title is: "The Trajectory of the Self." He starts his essay off with the all too true, though perhaps little recognised, observation that the therapist "is at most a catalyst who can accelerate what has to be a process of self-therapy." (p. 249) He continues by talking about self-parenting and our unique attempts at "restructuring" our past or, as we might put it, "healing our past difficult memories." Much of what he says in this deeply insightful essay seems like a lot of common sense, though we do so much need reminding of the all too obvious as well as the not-so-much so. He points out, as I have many times in these posts, that the emphasis on individuality is very much a modern phenomenon: "for self-identity is a modern problem, perhaps having its origins in Western individualism." (p. 251)
Giddens, perhaps under the influence of Sartre et al, sees the Self as our individual life's project, always in the making or construction. He quotes Rainwater in this regard: "We are, not what we are, but what we make of ourselves" Our Self is essentially "a reflexive project, for which the individual is responsible." (Quoted p. 252) Again, and this is where the wonderful image of the title enters and again he paraphrases Rainwater: "The self forms a trajectory of development from the past to the anticipated future... The trajectory of the self has a coherence that derives from a cognitive awareness of the various phases of the lifespan. The lifespan rather than events in the outside world, becomes the dominant 'foreground figure' in the Gestalt sense." (p 252)
Giddens goes on to underline that such self-reflexivity is very much continuous and coterminous with life. This leads him nicely into the topic of Self as Narrative: "It is clear that self-identity, as a coherent phenomenon, presumes a narrative...keeping a journal and working through an autobiography, are central recommendations for sustaining an integrated sense of self." (p. 253) Wisely, our author also underscores the fact that a sense of one's own body is crucial to an awareness of the self, a factor often ignored in our Western philosophical tradition. Our author also recommends a healthy balance between risk and responsibility in the development of the mature self.
Confusion abounds for contemporary people as there is such a complex diversity of choices and lifestyles presented to us. Traditionally, our forebears were not presented with any such complexity whatsoever. In general, theirs was a homogeneous society, not a fractured one like ours that presents us with myriad choices. These last few sentences are my words totally, and I am pointing this out here just in case I am misrepresenting Giddens. Faced with such a bewildering variety of lifestyle choices leaves the modern or postmodern human being somewhat lost in a sea of confusion as to who or what he or she is. In this sense, our author finds that this is one great negative influence or result of the Enlightenment insofar as it "replaced arbitrary tradition and speculative claims to knowledge with the certainty of reason," and that this "proved to be essentially flawed." ( p. 257)
Giddens also highlights the crucial importance of developing "a theory and practice of pure relationship" (p. 258) and this, he sees, as central to the trajectory of the developing and emerging self. Within the bounds of this proposed theory and practice he discusses marriage, separation and divorce, and all the while highlights the importance of connectivity with the other in developing our sense of selfhood and authenticity. He discusses the consequences of over-dependency and the importance of both independence and commitment within any good relationship. He underscores the fact that real psycho-sexual intimacy "is only possible between individuals who are secure in their own self-identities." (ibid., p. 262)
Let me finish this post with a longer quotation from Giddens, which, I feel, is well worth my while reproducing in full for the reader:
Conclusion
Okay, then, I will now be so bold as to draw a conclusion from these two books coming from two disparate angles. Again, my conclusion is nothing short of all too obvious and full of common sense, and yet we humans seem to exhibit so little of that common sense or pure practical reasoning in our dealings both with ourselves and with others. In our interactions with others, both significant others and acquaintances, how often do we jump to conclusions? Likewise, how easily subject to prejudices many of us can become. Getting to know the self authentically is no easy task - it requires patience, dedication to the self project, and a certain learnt objectivity (which we will learn if we put our minds to it!) as well as hard work. Getting to know significant others and other good friends requires similar hard work. So, on the level of the individual, for the trajectory of self to achieve its full arc as it were, much dedication and perseverance, and indeed much strength and courage are required.
Now, inflate or conflate this individual self-identity project to the level of that of the self-identity project of any nation and, I firmly believe, we get a considerably more complex issue in identity. Northern Ireland in my lifetime illustrates very graphically and painfully this complex task of working out a people's identity. It is, unfortunately, a bloody and murderous picture picture that comes all too readily to my mind.
Let's take solace from the complexities of identity shown by both these books, and in accepting the existence of those complexities, let us avoid the easy answers, the immediate knee-jerk response, consequent bitter prejudices or simple suppositions. In short, let us beware of the simple story as what it is - an easy way out - and let us have both the courage and patience to listen to the stories of others and realise how complex and intricate they really are!
(ii) Identity: A Reader
This book is edited by three scholars, Paul de Gay, Jessica Evans, and Peter Redman, who are all members of The Faculty of Social Sciences at the Open University. Indeed, the book itself is one set text on the prescribed course material for the Master's Programme in Social Sciences. My edition was published by Sage, in conjunction with the OU in 2011, though the book itself was originally published in 2000. It is essentially an interdisciplinary look at the identity of the individual in these so-called postmodern times. It is divided into three parts thus: Part 1: The Input of Cultural Studies into Identity. Lacan, Kristeva and Derrida are three of the eleven authors presented here. Part 2: The Input of Psychoanalysis and Psychosocial Relations. Essays from such luminaries as Winnicott and Klein are presented in this section as well as those of some eight others. Part 3: The Contribution of Sociology and History to Identity. Authors represented in this section are the likes of Foucault, Mauss and Weber, amongst others. Consequently, this compendium represents a wide spectrum of input into the thorny question of the identity of the individual in contemporary society.
This reader/writer was and is particularly interested in an insightful essay written by Anthony Giddens, who is the Director of the London School of Economics and Political Science. His essay has a wonderful title which captures much, I feel, about the nature of our identity as individuals. The title is: "The Trajectory of the Self." He starts his essay off with the all too true, though perhaps little recognised, observation that the therapist "is at most a catalyst who can accelerate what has to be a process of self-therapy." (p. 249) He continues by talking about self-parenting and our unique attempts at "restructuring" our past or, as we might put it, "healing our past difficult memories." Much of what he says in this deeply insightful essay seems like a lot of common sense, though we do so much need reminding of the all too obvious as well as the not-so-much so. He points out, as I have many times in these posts, that the emphasis on individuality is very much a modern phenomenon: "for self-identity is a modern problem, perhaps having its origins in Western individualism." (p. 251)
Giddens, perhaps under the influence of Sartre et al, sees the Self as our individual life's project, always in the making or construction. He quotes Rainwater in this regard: "We are, not what we are, but what we make of ourselves" Our Self is essentially "a reflexive project, for which the individual is responsible." (Quoted p. 252) Again, and this is where the wonderful image of the title enters and again he paraphrases Rainwater: "The self forms a trajectory of development from the past to the anticipated future... The trajectory of the self has a coherence that derives from a cognitive awareness of the various phases of the lifespan. The lifespan rather than events in the outside world, becomes the dominant 'foreground figure' in the Gestalt sense." (p 252)
Giddens goes on to underline that such self-reflexivity is very much continuous and coterminous with life. This leads him nicely into the topic of Self as Narrative: "It is clear that self-identity, as a coherent phenomenon, presumes a narrative...keeping a journal and working through an autobiography, are central recommendations for sustaining an integrated sense of self." (p. 253) Wisely, our author also underscores the fact that a sense of one's own body is crucial to an awareness of the self, a factor often ignored in our Western philosophical tradition. Our author also recommends a healthy balance between risk and responsibility in the development of the mature self.
Confusion abounds for contemporary people as there is such a complex diversity of choices and lifestyles presented to us. Traditionally, our forebears were not presented with any such complexity whatsoever. In general, theirs was a homogeneous society, not a fractured one like ours that presents us with myriad choices. These last few sentences are my words totally, and I am pointing this out here just in case I am misrepresenting Giddens. Faced with such a bewildering variety of lifestyle choices leaves the modern or postmodern human being somewhat lost in a sea of confusion as to who or what he or she is. In this sense, our author finds that this is one great negative influence or result of the Enlightenment insofar as it "replaced arbitrary tradition and speculative claims to knowledge with the certainty of reason," and that this "proved to be essentially flawed." ( p. 257)
Giddens also highlights the crucial importance of developing "a theory and practice of pure relationship" (p. 258) and this, he sees, as central to the trajectory of the developing and emerging self. Within the bounds of this proposed theory and practice he discusses marriage, separation and divorce, and all the while highlights the importance of connectivity with the other in developing our sense of selfhood and authenticity. He discusses the consequences of over-dependency and the importance of both independence and commitment within any good relationship. He underscores the fact that real psycho-sexual intimacy "is only possible between individuals who are secure in their own self-identities." (ibid., p. 262)
Let me finish this post with a longer quotation from Giddens, which, I feel, is well worth my while reproducing in full for the reader:
In a pure relationship, the individual does not simply 'recognise the other' and in the responses of that other find his self-identity affirmed. Rather, as follows from the preceding points, self-identity is negotiated through linked processes of self-exploration and the development of intimacy with the other. Such processes help create shared histories of a kind potentially more tightly bound than those characteristic of individuals who share experiences by virtue of a common social position.. (Ibid., p. 264).
Conclusion
Okay, then, I will now be so bold as to draw a conclusion from these two books coming from two disparate angles. Again, my conclusion is nothing short of all too obvious and full of common sense, and yet we humans seem to exhibit so little of that common sense or pure practical reasoning in our dealings both with ourselves and with others. In our interactions with others, both significant others and acquaintances, how often do we jump to conclusions? Likewise, how easily subject to prejudices many of us can become. Getting to know the self authentically is no easy task - it requires patience, dedication to the self project, and a certain learnt objectivity (which we will learn if we put our minds to it!) as well as hard work. Getting to know significant others and other good friends requires similar hard work. So, on the level of the individual, for the trajectory of self to achieve its full arc as it were, much dedication and perseverance, and indeed much strength and courage are required.
Now, inflate or conflate this individual self-identity project to the level of that of the self-identity project of any nation and, I firmly believe, we get a considerably more complex issue in identity. Northern Ireland in my lifetime illustrates very graphically and painfully this complex task of working out a people's identity. It is, unfortunately, a bloody and murderous picture picture that comes all too readily to my mind.
Let's take solace from the complexities of identity shown by both these books, and in accepting the existence of those complexities, let us avoid the easy answers, the immediate knee-jerk response, consequent bitter prejudices or simple suppositions. In short, let us beware of the simple story as what it is - an easy way out - and let us have both the courage and patience to listen to the stories of others and realise how complex and intricate they really are!
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