October 9th, 2010 I am writing this post as my old friend David O’Hanlon asked a question to my post on Tattoo’s, identity and meaning that I think requires a somewhat in-depth response. Patrick Skinner is a PHD student at Cambridge University, his interest, interactions and social identity in Palaeolithic Europe.
Patrick and I met earlier this year, when he overheard me. discussing the No Straight Lines project with someone in a coffee shop in Cambridge. So Patrick contacted me, and this is what he had to say.
What you seem to be talking about runs in parallel to much of the social theory being used within archaeological theory today. Basically, many archaeologists are now beginning to realise that the behaviour of people (I am referring to stuff that was going one about 20,000 years ago when mobile art, figurines and parietal – cave – art largely first appeared in Europe) had much to do with building and maintaining networks, not just with people but also with other elements of the world). Of particular interest is that some archaeologists are now discussing the role of possessing and interacting with mobile (e.g. animal) figurines as a means of creating and maintaining human identity. Much of the ethnographic data suggests that these people actually thought of these objects, and other things in the world, as actually being part of them in a very real way. Thus, when objects such as these are exchanged, it is not simply that they represent the identity of a person (e.g. relative): they actually are part of the person. Archaeologists are also beginning to employ social theories such as Actor-Network Theory to explore such concepts.

What I have now realised is that the way that people engage with objects and media (e.g. mobile phones) in the Western’ world today is not so different to 20,000 years ago. I am not saying that people thought about the world in the same way. But what seems to be apparent, especially with the enormous rise of social networking today, is that human identity is embodied with in the very objects (real and virtual) that people use, and when people communicate with each other it is not simply a matter of communication, but it is in a very real way part of themselves that is being sent/communicated. This is very interesting, because human identity then becomes something which is not confined to the immediacy of the person and the immediate surrounding world, but is distributed throughout the world in the form of pictures, emails etc. Interaction with these things (both real and virtual) then becomes a matter of necessity, as it did during the Palaeolithic, as their identity or personhood is embodied within these things. No longer can be people be socially secure (i.e. interact with important elements of the known world on a regular basis) through normal modes of communication: in order to maintain a sense of social cohesion people must now continually interact with elements of their identity that are distributed throughout the globe via objects (e.g. phones). Social cohesion becomes a matter of remote rather than direct interaction.
My simple observation is that if we are are designing a society and world that is becoming more inherently social through connectivity, this has to relate to identity, and meaning. How we create meaning. We cannot ignore that for many people modern life is rubbish, or that the shopping mall really is Van Diemens land. As I wrote in that post
For me this is the backdrop to perhaps some of the biggest, and perhaps intractable problems of our current society. Loss of identity, belonging, and community – with all its subsequent fallout.
In the issue of identity in a post modern world, psychologist Sandra Harilld points out
Until postmodern times, we dealt with problems that had their origins in relation to the other or the outside in a concrete way and in imagination problems tended to come from people with psychosis or personality disorders. We are still getting those problems but what has changed for some people are the triggers to illness, in so much as people who do not have a strong inner sense of self tend to feel more fragmented more easily and the idea of self construction is very threatening to these types of people.
They seem to need more direct human contact to help them to define themselves and years ago would have been defined and lived within the confines of their families, villages, social classes or friends, with daily personal interaction reinforcing that. So, for instance, we see a lot of phobias and depressions, particularly problems such as social phobia that are linked to this fearfulness of how to be in the world and whether one is acceptable or not.
And in my post human nature and the need for social connection, I point out using the work of John T. Cacioppo and William Patrick, that,
Looking more deeply at the invisible forces that link one human being to another helps us see something even more profound: our brains and bodies are designed to function in aggregates, not in isolation. That is the essence of an obligatory gregarious species. The attempt to function in denial of our need for others, whether that need is great or small in any given individual, violates our design specifications.
Indeed, violating our design specifications in a profound way, “I” needs “We” to truly be “I” was the maxim of Carl Jung, as told by Charles Handy in The Hungry Spirit. The industrial age has done some fantastic things for us – but it also has stripped away for many of us what makes us human n the first place. In this context, I am frustrated with the word, “social media” as it just cannot describe the true reality of what is going on in the world we live in today. This perspective is I argue as relevant to business as it is organisations, as it is to education, and lastly to each and every one of us. Because, I think it alters the way we make things, and get stuff done. These are the drivers to the networked world where as Jan van Dijk explains,
In a mass media society, the basic units are the large collective ‘masses’. In contrast, a network society is based on individuals who form voluntary connections with other individuals regardless of location. In a network society, the network becomes a basic unit of organization at all levels (individuals, groups and organizations). Online social networks, media networks and technology networks act as the catalysts for a networked society