Self and Identity

One aspect that has always intrigued me is the concept of "self" and "identity." The question of self and identity arises frequently, regardless of race, color, or national origin. We are often asked the same question: "Where are you from?" Personally, this has been one of the most challenging questions for me to answer, and I am always uncertain about how to respond. After a few moments of hesitation, I often end up blurting out the first thing that comes to mind. If I had been thinking about my hometown, I would say, "I am from Richmond, Virginia." When in Europe, I declare, "I am from the US." In India, I proudly state, "I am from Chandigarh." Once outside Punjab, I am referred to as a Punjabi. In reality, we embody all of these identities. It truly depends on our surroundings and the people we are interacting with. The context shapes our sense of self and identity.

During my recent trip to Portugal, I had an intriguing revelation. Over the years, I had become so familiar with Portuguese culture that navigating through the narrow, winding cobbled streets, filled with traffic, trams, people, and taxis, seemed second nature to me. At times, my sense of direction even surpassed that of the locals. My proficiency in Portuguese expressions like "obrigado" (thank you), "sim" (yes), and "cuide-se" (take care) felt more natural than their English equivalents. However, during this particular trip, I received an invitation from a friend to watch a football (soccer) match and share a meal at his house. Although I had known this friend for several years and we had previously interacted both in the US and during my time in London, something unexpected happened at halftime. We found ourselves engaged in a lively argument about a disputed penalty kick. It was then that my friend's 16-year-old daughter, Isabel, entered the room. I had never met her before. Living with her mother 100 kilometers south of Lisbon, she was a new acquaintance to me. After the customary exchange of kisses on each cheek, starting from the right and moving to the left, my friend introduced me to his daughter. "This is Senhor Gurpreet Dhillon. He is a Sikh," my friend said. "He is from America and is visiting Portugal to deliver a few lectures," he continued. I was taken aback. It was the first time someone had introduced me as a Sikh, and it felt nice. However, in that moment, a thought crossed my mind - what if I were a Catholic Christian? Would my friend have introduced me as, "This is Senhor Gurpreet Dhillon. He is a Catholic"? Probably not.

This encounter sparked an interesting reflection. Back in my hotel room, I couldn't help but dwell on the manner in which I was introduced to Isabel. I began contemplating the nature of social reality and how it comes into being. Philosophers argue that social reality is often created with a purpose, and that purpose renders the social reality intelligible to us. For example, cars are designed for driving, and chairs are made for sitting. In a predominantly Catholic country like Portugal, religion plays a significant role in a typical Portuguese home. However, if we strip away the purpose, it becomes harder to define things based on their intrinsic characteristics.

So, what is the structure of social reality? What is the structure of Senhor Gurpreet Dhillon being a Sikh? In my understanding, it is largely influenced by our worldviews and our concept of?objectivity?versus?subjectivity. When it comes to Senhor Gurpreet Dhillon and being a Sikh, two senses are crucial in the discussion. The first is the?epistemic sense, where objectivity and subjectivity serve as predicates for judgments. When I was introduced to Isabel, the existence of Senhor Gurpreet Dhillon was an objective fact. Similarly, being a male (Senhor) rather than a female (Senhora) was also an objective fact. Identifying as a Sikh was another objective fact. The second sense is the?ontological?one. The judgment of whether Senhor Gurpreet Dhillon is a good Sikh is ontologically subjective, while the statement that Sikhs adhere to the five K's is ontologically objective. Thus, we navigate between levels of epistemological subjectivism or objectivism and ontological subjectivism or objectivism. At one level, we may express subjectivity, while at another, objectivity. All of this is influenced by what the American philosopher John Searle refers to as the “Background.”

In this case, the Portuguese “background” influenced my friend to present the epistemic fact of me being a Sikh in absolute terms. However, he stuck with the ontological objective fact of me being Senhor Gurpreet Dhillon and avoided delving into the subjective ontological domain of me being a good or bad Sikh. It was an interesting observation.

These discussions brought me back to my ongoing quest to define my “self” and “identity.” As I usually do, I returned from Portugal to England, passing through Heathrow Terminal 2. For years, a Sikh usherer (a turbaned individual, an epistemic objective fact) has greeted me there. He typically directs passengers to the next available immigration officer. "Sat-Sri-Akal," he always exclaims upon seeing me (at least 4 or 5 times a year). I usually respond with a subdued "Sat-Sri-Akal." While waiting for my turn to have my passport stamped, this gentleman often engages in small talk about the weather, mentioning how cold it was the previous night. He also wishes me a good day before I make my way to WD3, until I see him again on my next trip. The nature of our interaction has remained consistent over the years. Each time, I tell myself, "He's English," interpreting the situation from an ontologically subjective perspective. The greeting and ushering in England take on a completely different tone, prompting me to ponder once more about the structure of this reality. However, one aspect that stands out is the “background.” It is the differences in Portuguese, English, and American “background” that compel people to ask different questions that often convey entirely different meanings.

So, the next time you find yourself jumping to a conclusion, pause and consider the?episteme?and?ontology?at play, for they significantly shape how people think and make sense of that socially constructed reality.