Discursive practices follow identity discourse

by Afreeha Jawad

Come to think of it, the trouble free world that once was, totally devoid of identity, certainly would have been the most sought after to live in should that state be repeated - wishful thinking indeed! This then is called a Utopia - a dream state.

How this once utopian era meandered from its original state is painful yet interesting. There's no better bet than. Colombo University's Dr. Nirmal Ranjith Devasiri to explain that digression. The 'Sunday Observer' in an interview with this youthful scholar last week fathomed what a great ocean of ignorance humanity has thrown its self into, as a result of being embroiled in a world of a multitude of identities.

"In reality, there is no identity. People simply live. When hungry, they go in search of food. Stand on the pavement, you can see all kinds of people walking. Only when you impose a discourse of identity that identities are created.

Some people wear shalwar, some others wear saree. You would also see many in trousers and tight pants. They speak in different languages - Sinhalese, English, Tamil whatever. However, with all these identities there is a free flow in human practices."

For instance, he explained a man from a remote area comes by train, gets off at the Fort Station, goes to the news stand, buys a Sinhala newspaper, walks across the road into a Saiva Hotel and enjoys some Thosai.

"Significantly, one observes this man - a Sinhalese from a rural to urban set up with his diverse practices - eating, reading whatever is a carrier of a multitude of discourses. He will read the Sinhala newspaper while eating Tamil Thosai. His wife may even have told him to go to the kovil and keep a vow to find a partner for their daughter.

Besides being a carrier of many identity discourses, he also creates social practices. So there is a free flow not to forget the tension between this free flow and the identity discourse. The irony lies in the fact that in defining nationhood, one forgets the 'Thosa kaday' meal.

Commitment to 'Jaathiya' means to take part in what is Desha Hitayshi. Buying apple would not come within the discourse of national identity. So, to bridge the gap between real life and identity discourse (in this instance it is national identity), food practices are recommended within that identity.

Mango, banana, Highland milk are seen as 'Deshiya Dravya' (Local products). So the tension is reduced between day to day life and identity discourse which according to Dr. Dewasiri brings people closer to the absolute spirit of nationhood in Hegelian terms."

"Every identity discourse expects a particular way of life from an individuals who are included in the identity discourse terrain. For instance there is distinct separation of a Muslim and non-believer termed 'kafir' who do not find favour with Muslimness - which certainly are discursive practices of identity discourse.

Though there is conformity, the tension that comes between the expectations of these discourses and the day to day life of people, the limits and boundaries of any discourse religious/ethnic/social/political whatever are bound to exceed. This reminded the writer of how non-conformists are called, deviants, terrorists, insurgents, mad men, eccentric, hot headed and so on.

The Palestinian writer Edward Said shares the same view when he referred to the word 'orient' which according to him is not a particular geographical area but a creation of European writers and travellers who characterized their places of travel. Foster who wrote about Indians did so in a particular way. So, the word nation is created by a particular discourse.

Terms such as nation, ethnicity, religion language - whatever be the social constructs - even references like developed, under developed which form the development discourse are all initiated by the identity discourse.

Dr. Dewasiri's profound explanation brought to writer mind how the identity discourse was intensified and heightened following what is called civilizational growth which was not without its accompanying ill-effects.

The discursive practices following identity discourse has led the world into the quagmire that is, as we go along with this identity discourse - of religion, race, nationality class, college, club, family, possessions and a whole host of identity baggage getting on to an emotional state only to end up in tension and conflict.

The Muslimness, Sinhalaness, Tamilness, Christianness we construct through discursive practices train us into being docile if not for which humans would become wild. As long as members of the same ethno/religions/social group conform, then they are accepted. However, conformity is always not found."

Dr. Devasiri describes religious identities as grand identity discourses. According to French Philosopher/historian Michel Foucalt, it is we who define wildness - the difference between civility and being wild created by discourse. When we rule out others as barbaric - this too is an outcome of discourse.

"Besides, the numerous roles we play in day in day life - for instance the language in the university differs from what is spoken at home. How you talk to your child is not how you would speak to an elder. Identity discourse also locates people in different roles as well."

It was writer conclusion that to deny identity discourse would be to lid the entire systemic layout for without it there would be no structured outfit, divisive tendencies, stratification and all else-so very important in keeping the world order going.

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