![]() Thinking seriously about autobiography or, indeed, any of the disciplines, requires us to acknowledge our ignorance of the subject. ![]() I frankly do not know how I am going to approach this story, though I have no trouble finding such historical moments. They often change, our view of them that is, as we grow older: these rites de passage, these coming of age moments, these transition periods, these passages, these crises, calamities and victories. And as we travel along we mark historical moments which we weave into our narrative. ![]() But there comes a moment, a point, when we realize that we are already well on the way we know the journey has definitely started. I've written many poems about various beginnings and the more I write the more elusive they become. ![]() Anyway, when does one really begin a journey, a friendship, a love affair? Beginnings are fascinating, misunderstood, enigmatic. Most autobiographies that I have examined thus far seem to be sequential exercises beginning with the author's first memories and proceeding logically until the last syllable of their recorded time, their allotment on earth, at least up to the time of the writing of the said autobiography. I am intentionally not going to begin at the beginning. ![]() Nietzsche in Relating Narratives: Storytelling and Selfhood, Adriana Cavarero, Routledge, NY, 2000, p.85. The story here is partly of this emergence and partly it is myself telling my own life-story, as Nietzsche writes in his life story, in his famous autobiographical pages of Ecce Homo.2 -Ron Price with thanks to 1Joseph Kling, "Narratives of Possibility: Social Movements, Collective Stories and Dilemmas of Practice," 1995, Internet and F. Dispositions are plausible responses1 to the circumstances individual Bahá'ís found themselves in and they led, in toto and inter alia, to the gradual emergence from obscurity of their religion over these four epochs. ![]()
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