More reflections prompted by:
Clare Cooper Marcus, House as a mirror of self. Exploring the deeper meaning of home, Lake Worth, Nicolas Hays, 2006 .
To add to my miscellany of definitions of home, Cooper Marcus (pp. 105-6) refers to a 1979 work by David Seamon with a strong Heideggerian theme, A geography of the lifeworld. Movement, rest and encounter. ‘David Seamon, who has written on the phenomenology of the home, suggests that a feeling of at-homeness for most of us seems to combine the qualities of rootedness, security, a sense of “ownership”, restoration, feeling at ease, and warmth’.
My initial enthusiasm for Cooper Marcus’s book has waned a little. My response, to quote Alec Guinness’s Obi-Wan from the original Star Wars, is: ‘these are not the droids you are looking for’. The book was originally published in 1995 and uses field research collected over a period of twenty years in California from the mid 1970s. It also refers to the author’s own childhood and some of her adult experiences. Cooper Marcus grew up in Britain and her account of her childhood, evacuated to the countryside away from the blitz in London during World War II, shares the same sometimes bitter sweet utopian flavour of early and mid-century twentieth English children’s fiction, notably the novels of Edith Nesbit and C.S. Lewis’s Narnia stories. The examples of other people’s relation to their built living spaces are redolent of a Californian culture of consciousness raising and alternative self culture, now faded into memory and whose remnants exist only in the margins of sub-culture. Much of her literary research refers to work published in the 1970s and 80s and earlier.
Foucault’s assessment of Californian cultures of the self very much applies here.
In the Californian cult of the self, one is supposed to discover one’s true self, to separate it from that which might obscure or alienate it, to decipher its truth thanks to psychological or psychoanalytic science, which is supposed to be able to tell you what your true self is. Therefore, not only do I not identify this ancient culture of the self with what you might call the Californian cult of the self, I think they are diametrically opposed.
Michel Foucault, On the Genealogy of Ethics : An Overview of Work in Progress, in The Foucault Reader, ed. Paul Rabinow (New York: Pantheon, 1984), 362
Reading the various stories of people and their relation to their houses, one is left curiously hanging, the psychological ‘truth’ of their relationship to their living space is exposed, but one wonders – what then? What detailed techniques can be used to go from there?
In the end, Cooper Marcus’s book is a great starting point for reflection but bound by a particular time, place and discipline (Jungian psychology) that I find all a little remote. The book serves to emphasise how much has changed since the mid 1990s and the exponential speed of that change. Next on my reading list for this topic is Alain de Botton’s more philosophical, contemporary and European focused book, The Architecture of Happiness.