Walking, stories and landscape

I experience the landscape around me in a way that is full of story. At this point, these stories are a mix of local folklore, history, personal experience and fiction.

If I walk from my home to the top of Selsley Hill, I go through a tunnel where I once had a rather magical encounter with a fox. I pass a corner where there was a slowworm one time. I walk past a community garden where I used to be involved. There is a pub, which has a few personal stories associated with it. Then I walk past the field where the were-aurochs first transformed in my Wherefore stories. I will tend to remember the first time going up over the grassy part of the hill and saying there was a chance we’d find orchids and then being blown away by how many orchids there were. There is a path where the bee orchids grow, and I remember who I’ve taken to see them in previous years. There is a signpost that gave me a strange experience once in the mist. Finally, there is the barrow, and all that I’ve done there. And all the other points in the landscape visible from the hilltop and all the stories that connect to those.

Each re-visit adds layers to the story of my relationship with this landscape. Over time, some of the personal experiences turn out to be more enduring than others. The fictional stories build alongside this.

Part of the reason my relationship with the land is like this, is that I walk. At walking speed, there is time for memories of a place to come to the surface. There is time to share a story or a bit of folklore. At walking speed, the landscape becomes much bigger because we have more time in it, and that allows room in all kinds of ways.

The car is a rather new thing in terms of human history. Our ancestors walked, for the greater part. There were no road signs. Finding your way through a landscape may well have been a matter of having a narrative map in your head. We know that some early mapping – like establishing the boundaries of a parish, was a narrative that you walked in order to reinforce it. If you can tell a walk as a story, you can teach it to someone who has never been there. Stories make a journey more entertaining and can help you keep going in rough conditions – I’ve certainly used them in that way. Stories help us place ourselves in the landscape – as individuals, as communities, as people with a tradition of being in the landscape.

I don’t have that unbroken lineage that traditional peoples have living in deeply storied landscapes. But, my people have been here a long time, and I have a feeling of rootedness. Most of what I have, I’ve put together for myself, from the local oral tradition, from folklore books, from history, and shared experience. This kind of relationship with a landscape is available to anyone, anywhere – sometimes you have to mostly work with your own material, but that’s fine. Every tradition starts somewhere.

Pessimism and the Brain Weasels

“Give up,” says the brain weasel. “You’re just torturing yourself with false hope. Really everything is shit and it will hurt less if you admit that and stop fighting it.”

Last week I was thinking about how difficult I find it to imagine good outcomes. This morning, I caught this brain weasel in action, and had a good look at it. I’d been working with the idea that not being able to imagine good outcomes might be an out of date coping mechanism. It isn’t. It’s a way I’ve been taught to think to keep me placid and cooperative.

If hope is torturing yourself and nothing can ever possibly be better, why would you leave? Why would you put up a fight, or try to change anything? Why would you expect people to do better?

Giving up hope is not a protective measure, it’s a form of self-abandonment. It is surrender to all that is wrong, and a way of making sure I never even try to fix things or make them better. It is a deep and soul-killing sinkhole into which I might throw myself.

Would it hurt less if I gave up hope? Would it really? Would it hurt less to think the worst of other people, to imagine that things go wrong because I’m not good enough, or deserve it, or because I am unloveable? Is it really the best choice to abandon all other possible explanations in favour of a story that casts everyone in the worst possible light? Take it apart to see how it works, and this approach doesn’t work at all. It takes the fight out of me, when I need to hold my ground. It takes away my scope for anger at times when I need it most. It also undermines other relationships and reduces my scope to be both imaginative and compassionate. But then, historically, undermining other relationships was a good way of keeping me in a bad place.

I would rather live in hope. I would rather think the best of people and have some space to think well of myself. I would rather hang on to the idea of myriad explanations that have nothing to do with how shit I am, in situations where things go wrong. I would rather imagine there is a way forward, a way out. I do not want to be at the mercy of this particularly nasty little brain weasel.

The trouble with brain weasels is that they present as truth, as obvious facts. This one was given to me, I see that now. It was squeezed into my brain to keep me timid and well behaved and biddable and to stop me imagining that I could have nice things. It tells me that surrendering to pain will hurt less than fighting, and that there is no point fighting, and that hope is my enemy. Time to serve an eviction notice on this creature and not allow it any more residential space in my mind. I need to populate my mind with voices that suit me better. A Hope Otter might be a good move.

Stories about life

We’re all story tellers. We are all inclined to look for sense and meaning in our experiences and we tend to weave these into stories about who we are and what our lives mean. However, the kind of stories we tell ourselves come from our experiences and beliefs and will influence our lives without necessarily being true. One of the things that privilege means is having the confidence, self esteem and sense of entitlement to tell yourself uplifting and encouraging stories, with all the positive benefits that can bring.

I’m good at constructing stories out of tiny fragments of information, and I have a good track record for being right – at least when it comes to making sense of other people. Mostly I tell myself stories about how it is all going to go wrong. This isn’t irrational, and for much of my life, trying to see where the next blow might be coming from has been a useful life skill. It’s not one I think I can afford to do without. But I do need to imagine better things.

So, this is a story about how it came out well in the end. You couldn’t really see it at the time of course because when things are hard and scary, it is difficult to imagine a good ending. But, the hard and scary part was like the middle of a book, and you know how evil authors can be. In the end, things resolved. In the end, you found a way through and life went on and there were good days and you laughed and smiled and it was ok. You looked back and saw how the awful patch fitted into a bigger narrative. You could not have got to the good stuff without going through the hard stuff first, but it was a journey, that hard stuff, not your destination.

Often, the defining feature of a story is where we choose to stop. Take a story far enough and everyone dies. That might be a good ending, because a life well lived and a good death should be things to celebrate. Stop a story at the point when it all goes wrong, and that’s the story you have, even if things later change.

I can tell myself better stories. I can tell myself stories that include the way I make the best of things and how resilient I am. I can tell stories of endurance and the long haul, of not giving up, of second chances and things that worked out well. I can remind myself of the stories where things worked out badly despite my best efforts but how even so, I regret none of my choices. I can tell myself the stories about the things it took a long time to put right, but which came right in the end. Looking back, a great many really important things in my life have, eventually worked out the way I needed them to. Things that seemed like story-ending devastating setbacks at the time have, without exception, turned out not to be. They were not the end-points of the stories, they were challenges along the way.

Things are hard for me right now. I am disorientated, I don’t really know who I am, I’ve been through some life and self-changing stuff and I don’t currently know what it means or what to do next or where I am going. This is not how stories end. Something will change, because something always does. There will be a breakthrough, or a new direction will emerge, or something will sort out. Life continues, and I need to tell better stories about that process.

The silent ancestors

Ancestors of not doing your dirty laundry in public.

Ancestors of lying about where the bruises came from.

It isn’t nice to talk about that. It isn’t polite. It isn’t appropriate. Don’t mention it.

The ancestors who said ‘what will the neighbours think’ and felt it was more important to put on a good show for strangers, than to deal with problems.

Ancestors of keeping up appearances, too proud to ask for help.

It is better to fail and suffer privately than to let anyone know you are struggling. You make sure your hungry child looks clean and tidy, and is polite.

The ancestors who said keeping up appearances meant not speaking about what was done to you. The parents and grandparents of other people’s silence.

Don’t bring shame on us. Don’t embarrass us.

The ancestors for whom the abuse of a female body was a source of shame, not of anger. And you wouldn’t draw attention for fear of hurting the girl’s chances of marriage, and you’d never talk or deal with what had happened that hurt the girl.

Ancestors of not rocking the boat and not making a fuss.

Ancestors of this is not for the likes of us, know your place and be quiet.

We do it my way, because I said so. It was good enough for my family. It’s good enough for you.

Ancestors of do not draw attention to yourself and do not ask for more than you are given.

We don’t talk about nasty body things, or sex, or disease, or pregnancy. We are the ancestors of having no words for these things that are good, or kind, or helpful.

 

Ancestral stories aren’t always made of large, easy to spot drama. Often the most dangerous things are the things we were not allowed to talk about. We pass on stories about the stories we are not allowed to tell. Sometimes the encouragement to silence is subtle. Sometimes it is brutal, loud, and either way it is destructive. Breaking the silence is never easy, but is often vital.

Stories for us

I know this is a subject I’ve posted about before, but it is on my mind a lot at the moment. Stories are maps we hold to help us navigate. When you don’t have stories about the kind of person you are, then feelings of otherness and isolation are inevitable. For many of us, the only available stories are tragic.

There aren’t many good stories out there for polyamorous people. Most three (or more) sided relationship stories are rivalries, and do not end well for at least one person. Love triangles are usually stories about having to choose. Or one of the three people turning out not to be so good after all.

There are more good stories for queer people than there used to be. It is no longer the case that the only way you can have LGBT representation is if your queer characters die tragically. But still, there’s a lot of work to do here. We need more stories in which queer folk do stuff that isn’t about coming out or having a hard time for being queer.

The same issues exist for People of Colour – that good stories that go well and aren’t primarily about politics, struggle and race issues are not as numerous as they should be. Not even close. We need to stop restricting the kinds of stories Black and Ethnic Minority people are allowed to tell.

Then there are the characters who are outside of mainstream culture because they are clever, talented, gifted, brilliant, capable beyond what most people do. And outside of the super-hero genre, this doesn’t go well. The souls who are too good for this world who end up dead, or still alone while comparatively mediocre characters get to have a meaningful experience or a coming of age narrative. This makes me sad. I want to rescue all the manic pixie dream girls and give them stories that are about how they live out their awesomeness and are properly appreciated. I want the world to look at the people who are too good for this world and up its game so they do not have to be sacrificed.

I’d also like a new love story. I am tired of the earth-shattering life changing love affair that can only make sense if it lasts for a very short time frame. What we keep telling each other is that grand passions are not for the long haul. You can only have Romeo and Juliet levels of intensity if you only get a few days together and then you both die. It’s not true.

Obviously one of the answers is that I have to write these stories, and amplify other authors who are writing these stories. If you’re doing this kind of work and would like a signal boost from me, please let me know.

Adventures in identity

How do we explain ourselves to someone else? When do we feel  that’s necessary? I think the desire to be understood is a widespread thing and a basic human concern – many of us want the reassurance of making sense to someone else. It’s interesting to ask on what terms we do that. What are the most important things you want someone else to understand about you? How would you share that?

The capitalist colonialist structure in which many of us are caught tells us to express identity through branding. What we consume and how we display our consumption is presented as a way of expressing self. We are given a narrow bandwidth for potential identity, and we choose who we are and how we show that by paying for it.

We might share who we are by telling stories about ourselves. The urge to share stories is also a human one. But, the desire to tell another person who we are, to impose our story of self onto them is a complicated one. I’m always interested in the differences between people sharing stories about their experiences, and people who show up saying things like ‘I am this sort of person,’ not least because I so seldom agree with them!

The sharing of identity also functions to help us understand ourselves. There’s nothing like having someone else reflect back to you something of how they see you. The process of explaining ourselves to someone else can be a process of figuring out who we are, or who we want to be. Knowing how you wish to be seen can be quite telling, and the further it is from how you think you are, the more interesting it gets. Where the lines are between aspiration and untruth at this point, may be hard to define.

What does another person need to know about me in order to work with me, or co-operate with me in some way? What do I need other people to understand? Lockdown has meant I’ve not dealt much with people I do not know, but it’s also meant investing more time in online relationships, which in turn raises questions about what it is meaningful to share. Who am I? What of that can I meaningfully offer?

Mostly online I share what I’m interested in, because I find that works and is a good basis for interacting with people. I’ve experimented a bit with sharing my face, and other photos of me – which has been positive as an experience, but feels odd.

I’ve realised that I prefer to know people through what I can do with them.  At the moment my options are sorely limited on this score. But, I don’t think the best understanding of me is a story, or a set of assertions. I think it’s what can be known wordlessly by sharing the things I do. Sitting under the same tree. Wading into the same stream. Increasingly I don’t want to offer a narrative of who I am.  This is complicated online because blogs and social media alike encourage us to do exactly that, to tell ourselves to other people as carefully constructed stories.

When I get online to tell a story about myself, I can engage hundreds, potentially thousands of people with that story. When encountering me means walking through a wood with me or sitting on a hillside, I can only offer that to a very few people. I have to be very selective. I can only be properly real on a very small scale. I think that’s true of all of us, but it’s easy to lose sight of. Who we really are is not the drama of our biggest stories, it’s the moment to moment detail, the precise way in which we approach life.

What stories shall we tell each other?

Humans are story telling creatures. We do it all the time in the normal scheme of things. We have our daily adventures, and our people we check in with about how that went. How was your evening? How was your date? How was your day at work? How did the appointment go? And of these small story interactions we affirm and build our relationships with the people around us.

How is your lockdown going?

I notice on social media that there are a lot more people posting and far less is being said. We’ve been doing this for weeks now. We are over the novelty. Most of us are not getting much done because this is all so stressful and depressing, so we aren’t doing new things that give us stories to share. For some people this makes drama and conspiracy theories appealing – they are at least something to talk about, and if you provoke someone else then you have a story to tell.

Relationships depend on stories to share. We need to find each other interesting. If we are bored with ourselves and bored with the people we usually communicate with, this is a recipe for misery.

It’s important not to be living too much in the future, as well. It’s easy to start telling stories about what we will do when this is over. But, those stories further dislocate us from where we are now. They aren’t an answer to everyday stresses. We don’t know when we will be able to do all the things, so setting yourself up to watch the things you want staying unreachably ahead of you isn’t a good long term mental health choice. It is better to think about what you can do now. If there are things you want, it’s a good time to be figuring out how to move towards that and what you can do. Have a castle in the air if you want one, but also work out the means to approach it.

I have several castles in the air at the moment. I want to move, and being stuck in this small flat with no garden makes that a powerful imperative. I have to believe I won’t be stuck here forever. Even so, I’ve taken the decision not to move at the first opportunity. I could get out of here, but I have been offered a truly lovely air castle that can more likely be made real if I stay awhile, so I’ll stay. There is a story to tell, but I’m not ready yet. As a bonus, but not my major motivation, if we can get that to work, one of my biggest and most outrageous castles in the air becomes more feasible – that daydream about setting up a small movie studio.

How we think about work

How we think about work may be more informed by what we get paid for it than by how useful it is. Unpaid carers are routinely undervalued. Unpaid domestic work is unvalued. We tend to take going out to work more seriously than staying at home to work. Friends and family don’t assume they can just pop into your busy office for a cup of tea and a chat when they feel like it. If you are a self employed person and a carer, it can be hard persuading the people around you that you are working.

The way we prioritise paid employment has a great deal to do with the stories we’ve assembled about paid work. It is the basis of how we organise our lives and our countries. It is entirely normal to work for someone else who profits more from your work than you do.

For most of human history, it clearly wasn’t like this. We haven’t always had money. The closer to subsistence you live, the more preposterous the idea of profit seems. We didn’t used to work, we used to exist, survive, struggle, hunt, farm and make the things we needed for daily life. Without the notion of work it is hard to have a notion that some people are so important that they shouldn’t have to work and should be served. When everyone is involved in the effort required to stay alive, the value of what you do is not going to be measured in coins.

Our ideas about work are deeply intertwined with our ideas about human worth. Our money stories distort our sense of what is valuable. It’s worth taking the time to think about what we value and what we pay for and who we think is important. If our views weren’t distorted in this way we might better value the people who raise children and care for the sick and elderly. If we did not put money first, we might have a very different perspective of people who do very little, and get paid a great deal for it.

Body Stories

We attach meanings to bodies. We pass around stories about what certain body shapes mean. Some bodies we sexualise, and some we desexualise with no reference to the nature of the person whose body it is. The racists amongst us have stories about the meaning of skin tones that has nothing to do with the people those stories are imposed on. Those stories are used to cause harm and to reduce opportunities.

We tell stories about disabled bodies that are profoundly unhelpful to the people they are about. The stories of liars, scroungers, and fakes beget violence. The stories about what a disabled body means regarding the capability of the person, keep people out of jobs, social spaces and opportunities. The stories about being brave and inspirational are perhaps less toxic, but just as much about imposing a narrative on someone else.

If you have big breasts there is no way of dressing short of using a binder, that makes your body look modest in some people’s eyes. It is, by all accounts worse if you are a black woman, much worse if you are a younger black woman with curves –  that your body will be read in a sexual way no matter what you do, or who you are. The power to impose a story on someone else’s body is the power to say they were asking for it, they were dressed provocatively, their consent can be inferred.

When we read poverty on a person, we judge them for being lazy, dirty and feckless. When we don’t see those things, we judge a person claiming poverty as lying.

It doesn’t get much more personal than the story about what your body means. When people are able to read your body and impose their meanings upon you, there is a massive power imbalance. When you are told what you can and cannot do because your body is read as old, or female, or black, then you are at a huge disadvantage. If you don’t get to act based on your own body story, you are compromised in so many ways.

People who consider themselves normal measure other people’s bodies in relation to their own. All too often, no one asks what a person can do, or how they feel. We put superficial readings of bodies ahead of finding out what a person actually does.

Who gets to tell the story about what your body means? Who gets to impose limitations on you based on how they read your body? Who do you judge on appearances? What assumptions do you make when you look at someone who is different from you? None of us are entirely free from this.

What does poverty look like?

You can’t see it, not reliably. Not if you don’t know what to look for. Many working people are in poverty. Many young people trapped in expensive renting situations and unable to get mortgages, are struggling with poverty. For many, it’s not where you end up all the time, just something you fall into the month there’s an unexpected bill or a setback. A person can have a good coat and not be able to afford to eat this week.

Our stories about poverty are often othering. They’re about people who are not like us, who live in almost Victorian conditions that they have brought upon themselves – it’s a mad sort of story, but there we are. People horrified by refugees and homeless folk with mobile phones, because they don’t fit the story. People oblivious to the folk around them who are marginalised, because when you sound educated, you don’t fit the poverty story.

We need to be kinder to each other. If we put down our assumptions about how poor people look, dress, and spend their time, we might more readily see what’s around us.