I have been reading a short essay written by Jorge Luis Borges, and he talked about how being an “exile” brings out parts of our personalities that is unknown to us, and will forever be unknown to us, unless we allow ourselves to be exiled or for us to be exiled by force (which can be in any form such as that of the state, an organization, or the bigger society).
Here, I shall be talking about throwing one’s self away, figuratively, that is, one chooses to embark on the feat of a self-exile. Consciously choosing to leave, and here it means physically deserting anything that has to do with a secure life, and living in a place that is foreign, a place where doing something for comfort will prove burdensome. Barriers will include inability to communicate one’s self, lack of cultural knowledge, ethnocentricity, etc.
Just like all ethnographic researches, the researcher, or as in our case the exiled, faces several stages of coming to terms with himself in relation to his environment and its actors. Roughly, there will be a period of much patronizing and romanticizing, that is, the exiled will think that everything around him is better than what he has left behind. It will be followed a realization that things around him are different and therefore will tax his understanding of all the cultural truths as well as subtleties in his new environment. This will awaken the hidden ethnocentric (and xenophobic) character of our subject which lead to a gap and further distancing from everything around him and creating a world of his own making. Although this may sound pessimistic, this is necessary for the subject to create a giant leap towards understanding and eventually living in harmony with the foreign people surrounding him.
The third period, which I will refer from hereon as ‘distancing’, is a very crucial step because this is where the hidden and repressed selves of our subject surface and thereby allowing different personae to make themselves known to him. Here, creativity, appreciation of one’s former society, and objective probing of the world in general are strengthened and are highlighted.
In distancing, the mind of the subject shifts from a passive, non-observer of events, objects, cultural truths and subtleties, and idiosyncracies, into a more active, peering, and critical entity. Interestingly, this also leads to a blossoming of the artistic mind, scientific inquisitiveness, and more understanding of the inner self as well as the emotion. Distancing allows the exiled to have a hold of his world and shape it in a way that can be radical, sometimes, but most of the times more reformative, and in general beneficial. It can be in a form of literary works such as Thomas Mann’s Magic Mountain or Tolstoi’s novels War and Peace and Annakarenina, or Jose Rizal’s Noli Me Tangere and El Filibusterismo.
It is, therefore, necessary, especially for the young people, to travel and to detach themselves from the mundane and the usual and immerse themselves in a world devoid of comfort and security.