Internalized Conversation
Mead George Herbart, a theorist in his book Mind Self and Society describes the communication system as a cycle of gestures or significant symbols which culminate into communication involving more than one individual. A gesture is made by the first party and it attracts a response from the second party. Depending on the response there will be a reaction from the gesture initiator and this cycle continues. Communication by gestures can either take place consciously or unconsciously. In the former, the communication will lead from a no significant gesture to a very significant gesture which will lead to a calculated move that is understandable by both parties. On the other hand, the latter, an individual might make a gesture unconsciously, and others might respond, however since the initiator is oblivious of her gestures and that it poses a situation that needs a response, there is a communication breakdown and one is unable to respond accordingly. One is expected to result in communicating through significant symbols, which are vocal gestures or the use of words. The individual making the vocal gestures is supposed to act in accordance to a response from those the initial gesture detected.
Evidence
A Human being is a social organism whose gesture is referred to as a social act and it involves two or more individuals. There is a social object which has a collective meaning to all organisms in the act since they have a collective understanding of the object. In this setting, there is a common understanding about the social object whose meaning will range from simple acts like playing soccer to more complex acts as an official ceremony like gradation to very complex acts like Air travel. This is determined by the Intelligence organization which facilitates understanding and responding appropriately to the significant symbol. This amongst the communicating parties is assigned a specific meaning. This is what comes up with socio order or the ability to comprehend gestures and respond in line with their demand. Since all objects are understood, it is expected that all human beings respond accordingly in a well-coordinated manner. This is what produces understanding and harmony in life.
Assumption
There is an assumption that all gestures are universal and hence all meanings will be the same. It is also being assumed that they hold clarity such that, the gestures will be interpreted without any hitch. It is also assumed that all gestures will be responded to impromptu.
Critique
In the conceptualizing of the use of gestures, it is being assumed that this mode will provide a flowing communication using gestures, this is however likely to have impediments since not all will interpret gestures, in the same way, a gesture might mean something different to different people depending on an environment or socialization, this will lead to message distortion, confusion and communication breakdown.
Tattoos
Sweet man Paul looks at body tattooing and piercing which he describes as a theory of identity. He argues that this is as a body project where personal identities are portrayed via tattooing and piercing. The design and the actual body pain associated with the inscriptions are part of the self-identity associated with this process. There are those whose tattoos have deep meanings in areas like religion or culture which are a source of pride great pride. The origin of these trends can be traced from celebrities and pop stars, who pioneer a certain design and it gains popularity as well as wide application slowly developing into a subculture.
Personal Attachment
This process is approached with calculation as a decision has to be made on the type of tattoo and how it is going to be made, this is also accompanied by a deep-rooted involvement as one has to care and tend during the healing process. This is a period of deep interaction with the tattoo and a special bond is created hence whatever it signifies the bearer holds it with high esteem. Despite the permanence in the mark, this does not translate to permanency in the ‘belief” of what the tattoo signifies, there are many with tattoos and piercings but this is not a reflection of the current style and lifestyle. This means that tattoos can act as history custodians as in some instances they reflect a rite of passage or cultural achievement.
Critique
There has been a lot of stigmas associated with tattoos this is mainly because in the formative years they were associated with criminal gangs and prisoners, violence, and deviant behaviors in general. With such a backdrop the issue of acceptance within the society is still weighty as it is still viewed with awe and much reverence this becomes a source of stigma to the bearer in the society. Tattooing will always have deep repercussions after the end of the period when the inscriptions are necessary or relevant since they are permanent. This leaves one trapped in the past that can’t be erased.
Conclusions
Both theories are deeply rooted in the mind, in communication, the origin is a thought same as the thought to perform tattoos or piercing. While the former takes an interactive mode, the latter is on an individual approach. There is a resemblance in their purpose, they both communicate about an individual’s feelings but differ much in durability since tattoos are bound to expire after some time while gestures are there to stay. There is a thin line between individual-driven action which is an action emanating from the self while socio group-driven action is mainly influenced by peers or role models. Human beings are objects to other people before they become an object to themselves. This is achieved by taking the perspective of other people’s lifestyles and at times living their image by letting them influence one’s ways of life. Human actions in many instances are copied from other people.
Questions
- Am I a slave of society?
- Is this the image I want or the Image created by society?
- When am I satisfied with my image?
- What can I do?
Works Cited
Mead Herbert G. Mind, self and society (1934). Web.
Sweetman Paul. Anchoring the post modern self. (1999). Web.