Материал: Nigel Rapport, Joanna Overing, Social and Cultural Anthropology - The Key Concepts (2000)

WRITING

‘God’s eternal now’—what is still becoming. Nevertheless, the structured nature of our ongoing cognitive writing, and the supposition that in our autobiography we are holding the truth of the self, is a fiction which is ‘life-preserving’ (Nietzsche 1973). It saves us from the inevitable discontinuities of our experience, the disorder and entropy, and enables us to go on acting and experiencing (cf. Chambers 1994a).

It also enables a meeting between people. People can meet through a telling of their own and others’ writings or stories, and through according to others an imaginative and sympathetic hearing (cf. Ricoeur 1996:6–7). If the essence of coherent structures of social relations are ‘emotional bonds’ (Oz 1975:115) then the fact that individuals are in the process of constantly writing stories of their lives which they can tell others and which others can recount can be appreciated as a major criterion of the possibility of sociation.

Indeed, an argument can be made that such writing was fundamental to the evolution of our humanity; that reflecting on and giving meaning to experience in a sequential fashion enabled our forebears better to image, project and hence predict the possible behaviour of peers, based on a sense of their own narrational progression, an appreciation of the meanings behind their own actions (Humphrey 1982:476–7; Lewin 1988: passim). Certainly, stepping back from experience and looking at it askance, as an object, affords an individual the possibility of seeing his life as others might see it; he can relate the plot or plan of his life to the lifecourse or life-cycle which others might anticipate or provide for him, and then act upon that knowledge. He can negotiate his passage through the course of ageing which family and friends might wish for him (cf. Hockey and James 1993); he can better marry his autobiography with the biography of a family or group (cf. Werbner 1991).

The essence of writing, it has been suggested, is the practice of giving meaning to experience: of stepping back from the present, scrutinizing a given moment and connecting it to others in an ongoing text.Writing is experience-once-removed, or meta-experience. For experience in and of itself is incoherent and meaningless; as Existentialism has it, the truly empirical ‘being-in-itself’ is ‘absurd’ (cf. Lyman 1984). Hence, meaning is given to experience through its being cognitively ‘written up’ as part of an ever reconstituted comprehensible world.

See also: Cognition, Moments of Being, Narrative

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