Can We Ever
Fully Tell Our Own Story?
By Hollie Gill.
A narrative
can tell a life story, or a significant series of events. In modern day
society, the constructions of our narratives can be influenced by social
networking sites. In the Week 4 Lecture, Dr Van Luyn explained that “in a virtual network, you are not the only person constructing your identity” (Van Luyn, 2013). In my first blog I spoke about the Facebook page, Stories That Shocked The World. In this network, it is possible to a certain point to construct your own narrative. If one states their opinion about a certain issue and supports its credibility by saying “I went to university” or “I work for the government”, then people may support what you have to say, but then again, they may not. On a Facebook page where it can come down to an intellectual 'battle of knowledge' it depends on what people choose to believe.
In other areas of Facebook however, we do not get to choose what people see. When Timeline was introduced to Facebook, it was essentially, your whole story now accessible to your 'friends'. Mark Zuckerberg describes Timeline as, being able to show people not just some, but all of your stories and highlight certain events so that you can portray and communicate who you are (McNeill, 2012). Needless to say, people were even more now more restricted on telling their own virtual narratives than they were before.
The Indigenous Australian narrative told in The Dreaming (1953), is told through the words of a Westerner. In the text, the author attempts to allow people to understand Aboriginal spirituality as they do (Stanner, 1979), and allow them to understand that the earth is the center of their philosophy (Chatwin, 1979). But even so, this narrative is altered through the perception of another and what people choose to believe, just like on my virtual network and on Facebook.
In other areas of Facebook however, we do not get to choose what people see. When Timeline was introduced to Facebook, it was essentially, your whole story now accessible to your 'friends'. Mark Zuckerberg describes Timeline as, being able to show people not just some, but all of your stories and highlight certain events so that you can portray and communicate who you are (McNeill, 2012). Needless to say, people were even more now more restricted on telling their own virtual narratives than they were before.
The Indigenous Australian narrative told in The Dreaming (1953), is told through the words of a Westerner. In the text, the author attempts to allow people to understand Aboriginal spirituality as they do (Stanner, 1979), and allow them to understand that the earth is the center of their philosophy (Chatwin, 1979). But even so, this narrative is altered through the perception of another and what people choose to believe, just like on my virtual network and on Facebook.
Over time, it is evident that narratives have changed in how they
are constructed and how they are told. The Indigenous Australian narratives
began by word of mouth and today we can tell our story on a virtual space. Both
are similar in the sense that we do not/may not ever get to tell our own
stories. In a way, they are always altered by power, editing, perception and
communication.
Reference List
Chatwin, B. (1987). The
Songlines. Retrieved from http://masterfile.jcu.edu.au.elibrary.jcu.edu.au
McNeill, L. (2012). There is no “I” in network: social networking
sites and posthuman auto/biography. Biography
35(1), 65-82. Retrieved from https://learnjcu.jcu.edu.au
Stanner, W.E.H. (1979). The Dreaming
(1953). In White man got no dreaming:
essays 1938-1973 (pp. 23-40). Retrieved from http://masterfile.jcu.edu.au.elibrary.jcu.edu.au
Van Luyn, A. (2013). BA1002: Our space: network, narrative and
the making of place, week 4 notes. [PowerPoint slides]. Retrieved from
https://learnjcu.jcu.edu.au
Image Credits
Oneill, M. (2013). What’s your story? I’ll tell you mine
if you tell me your’s. Retrieved from http://www.empowernetwork.com/maureenoneil/blog/whats-your-story-ill-tell-you-mine-if-you-tell-me-yours/
I enjoyed reading this, however I don't agree with the statement that people are now more restricted in telling their narratives on Facebook. Timeline has given us the opportunity to say where we are, who we are with, what we are doing, and to even show pictures. There is so much put out there for our "friends" to see, so we are putting our self-made identity into the network. In the McNeill reading, the author explains how "Timeline foregrounds the network, giving the individual identity and significance only in relation to that web of connectedness" (McNeill, 2012). Timeline has allowed us more room to create our identity and therefore continue our narrative.
ReplyDeleteReference:
McNeill, L. (2012). There is no “I” in network: social networking sites and posthuman auto/biography. Biography 35(1), 65-82. Retrieved from https://learnjcu.jcu.edu.au
Hi Hollie!
ReplyDeleteI agree with what you have written and would like to expand on what you said about there being a "battle of knowledge" on some Facebook pages. Is it not also a battle of interpretations? In the week 4 lecture, Dr. Van Luyn explained a narrative as "how we make sense of what happens to us", so we could justify these "war of words" between users as people trying to interpret narratives. No two individuals are going to fully agree when their interpretations of the same thing are different. This also ties into the stance that "virtual networks do not contain single narratives" (Van Luyn, 2013) and backs up your stance that there are even more restrictions on a users' narrative due to the many outside influences on a singles persons online profile.