plā′wėrk′ings, n. Portions of play matters consideration; draft formations.

First world blame

What happens when an accident happens? Maybe, when it’s our own children suffering such an event, or a child in our immediate family, something quite bonded and natural kicks in with us: we have an absolute concern that that child isn’t feeling pain, or not too much pain, at least. When we’re working with other people’s children, children not in our own immediate family, maybe something else happens first (in this age that we live in): how much does the natural concern get over-ridden by a fear of being blamed?

Others have trodden this well-worked route of play and accidents before, but I wanted to take a kind of ‘natural/synthetic’ perspective on what children do and what happens, sometimes, when they do what they do. If play involves experimentation (as is the received wisdom), then play involves things not quite in the plan (whatever that is) and that includes accidents. We know this. We’ve all had them. We all continue to have them (though maybe in less repeated ways, perhaps in more spectacular ways!), as we progress through adulthood.

When accidents happen to children we’re working with, any number of immediate thoughts might well enter our heads: keep calm; think; don’t think, just act; use common sense; what should I do here?; what can I remember of my first aid training?; did this happen because of me?; what should I prioritise here?; was this avoidable?; is this my fault?

Some of these questions can be reflected on later. Some of them just need to be pushed aside because, actually, there’s a child who’s hurt here and they’re human too and they need help. I wonder though if a ‘synthetic’, imposed, thinking process has somehow taken over the tendency for care and concern. In the heat of the moment, or more usually, after a short period of poorly constructed thinking, blame is often the quickest route to take. Once a precedent is set, a fear of repeat actions is lodged and starts to roll itself out, more acutely each time an accident takes place. It’s a negative feedback loop that only keeps strengthening and taking deeper and deeper root.

If it’s our own children who are hurt, we may have a weak negativity swimming around us (those people who look at us as if we’re bad parents, or bad in loci parentis): ultimately though, maybe, the care-concern bond here is stronger than the loop that binds us when we’re with other people’s children. Is this a first world problem? How did we get here? Was it, and is it, always this way?

I wonder at our species’ evolutionary growth and whether our ancestors’ concerns for their own offspring (if they had these concerns in the way that we do) outweighed any concerns they may have had for other villagers’ children, or for the loss of social stature that may have occurred if others’ children incurred injury when with them. If your neighbour’s son was injured when out hunting with you, was it your fault? Would you have been beaten, or maimed, or ostracised for it? I don’t know. Would the gods have been blamed? Would there have been an implicit understanding that the injured boy just needed to run faster, jump or land more carefully, be better at what he did?

None of this is to imply that, in our modern days of working with other people’s children, we should absolve ourselves of any form of responsibility. Later, when we reflect after an accident, we can be calm and study the situation more carefully: did what I put there, do there, not do there, somehow adversely affect the natural flow of what may have happened otherwise? Maybe we can say that an accident witnessed is an accident that happened because of a change created by our very presence, but this is a very pessimistic perspective. How many factors might be involved, of which we are only one tiny one?

Perhaps the over-riding of natural concern by synthetic imposition of fear of being blamed is a first world problem (by which I mean ‘those of us supposing we’re in the vanguard of global society, being in the digital age as we are’). Do the indigenous tribal societies of the non-digital realm of today impose insidious blame on one another? I’m reminded of the 1970s studies of Clifford Geertz, regarding Balinese men who risked their social stature on the outcome of who won or lost in cockfighting bouts: the playing out of spiritual representation through their fighting animals. Here I read a much deeper malcontent, dis-ease, than the word ‘blame’ could ever carry. If a man here lost his social stature because of the death of his fighting animal, could he really care if some first world blame was levelled at him because his neighbour’s boy tripped over a tree’s root and bloodied his nose?

Our first world fear, having over-ridden our natural care-concern for others, perhaps, has blinded us and left us with a spiritual dis-ease nonetheless. That is to say, we’ve disconnected, somewhat, from what matters most. It isn’t even the oft-cited ‘American-style’ litigation culture that’s troubling here, in the moment of writing: it’s the soft but pervasive and just as damaging fear of being seen as incompetent, untrustworthy, unobservant, blasé, devil-may-care ‘anything goes’ nonchalant, irresponsible, unworthy of being in the service of and for children. Our disconnect, via that negative feedback loop, becomes less and less about the people we should be concerned with (the children) and more and more about ourselves. We live in a self-fuelled culture, as we know: though we can make change, on personal levels, about this.

So, we do well, on the whole, to navigate our individual 365 days of every year without a scrape, without falling in front of a bus, or without tripping on kerbs or falling into plate glass windows at every turn. We do well, though we do suffer some accidents along the line because none of us are comic-book super-human. As we get older, our accidents might get more spectacular: we might think how stupid we were for doing what we did, and we might hope that no-one saw it too. We keep on learning, hopefully. If we’re continually blaming others, what does that say about us?
 
 
Reference:

Geertz, C. (1972), Deep play: a description of the Balinese cockfight in Bruner, J. S., Jolly, A., Sylva, K. (Eds) (1976), Play — its role in development and evolution. Harmondsworth: Penguin Books Limited.
 
 

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