By Alex Gillespie
This e-book offers a rigorous empirical exploration of the tips of George Herbert Mead. whereas Mead's paintings has been hugely influential, there are few empirical experiences that instantiate his notion of brain, self and society. starting with a singular interpretation of Mead's concept, the ebook argues that Mead's middle tricky is the reason of self-reflection. what's attention-grabbing in regards to the concept is that it presents an exact account of the way self-reflection is rooted in institutionalised styles of social interplay. The empirical a part of the booklet utilises Mead's concept to conceptualise social interplay among travelers and locals in a distant a part of northern India. The research information the elaborate ways that either travelers and locals come to mirror upon themselves from each one others' views. travelers fear approximately showing ignorant and filthy rich within the eyes of locals, and locals ask yourself why they're the article of such a lot of travelers' images. The promise of the ebook is to explicate precisely how this integration of views arises.
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Extra resources for Becoming Other: From Social Interaction to Self-Reflection
Today, 20-30 Christian Ladakhi families and a missionary school are traces left by this missiona~yproject, but the project of modernizing Ladakh has passed from missionary hands to the central Indian government and the Jammu and Kashmir state government. In the twentieth century, the meaning Ladakh created in Occidental minds was again one of hope and even salvation. This was objectified in the idea of Shangri-La (Bishop, 1989; Lopez, 1998). Shangri-La was, until its "discovery" in China (British Broadcasting Corporation, 1998), a fictional valley described by James Hilton in the book Lost Horizon written in 1933 amidst a sense of impending war.
Sightseeing, photography, and economic Becoming Other 39 exchange are only possible if both sides coordinate with the perspective of the other. Without being able to take each others' perspectives (to some extent) these interactions would largely breakdown. Guides would not know what to sholv tourists. And Ladakhis would be unlikely to let tourists photograph them. At an identity level, there is also a rupture. The mere presence of another perspective upon one self is a rupture. Until one can fix the perspective of the other, ones own identity remains somewhat fluid, for a part of ones identity is constituted by the perspective of the other.
36 A. GILLESPIE differentiating perspectives, while position exchange within a narrative, or soda1 act, can facilitate the integration of perspectives. Thus, these technologies bring us back to the twin dynamic of differentiating perspectives and integrating them. In the case of tourists heading off to a far-flung region of the Himalaya, such as Ladakh, the mass media is, as we will see, particularly important. Why do tourists choose to travel to Ladakh if they have not been there before? They are led there by a trail of images.
Becoming Other: From Social Interaction to Self-Reflection by Alex Gillespie