The
Story That Communication Can Entail
By
Lily-May Hawken
Image 1: (Winfrey, n.d)
Taking this into
consideration, it would raise the question evolving around how our own
experiences and our own perception of place can affect our interpretation of
language and speech, through autonomic lenses. Such interpretation of the
worlds in which we live are all affected by the micro, macro and global structures
that seem to accumulate and affect us throughout our lives (Furze, B et al.,
2015). As put forth in Sapir and Worf’s theories, which surround the idea that the
world in which we live, is not merely a single world that’s labelled differently
according to a person or a group, but are distinct worlds, many of which are
experienced in fundamentally different ways (Sapir 1958, p.69).
This ‘characterisation’
of worlds is evident in the network of Care2, as the community is diversely
situated in the world we commonly come to accept. This is of course shown
through the many issues that surround the world which are raised, and due to
the connections made between networks such as Facebook, almost anyone can read
and express their point of view on that specific issue. Yet, due to the fact
that everyone experiences their reality differently, no one will truly know how
the individual perceives the world we live in and the way they choose to
express it.
This community
mapped out as a whole, appears to represent the world as a crude place, one of
which the human race needs to change. With this in mind, parts from the
earthbound philosophy could possibly be applicable in this network, even if
members do not have that distinctive perception of the world. Despite this
issue, the many petitions seem to apply this philosophy, especially the part in
which the Australian Aboriginal’s believe that “to wound the earth is to wound
yourself” (Chatwein,B 1987). This clearly correlates with petitions about
global warming, which can show that seemingly spiritual connection with the
Earth and the need to protect it. Care2 is also is very open to who can be
involved in their community, which allows for diverse responses and perceptions
of the world, showing that there’s little limitation to what can be expressed.
Through the
emotive and relative sense of the community, it creates and communicates a sense of speculative
place, which could be perceived as a negative or positive form of place
(Tuan,1991). This of course as put forth by Karyn Hall (2012), will depend on
your own mood and those of others around you, for example if there was a
petition put out that may be controversial, the members reactions may be on
completely different ends of the spectrum, based on if they’re triggered in a
particular way. This in turn showing how subjective experiences can affect one’s
ability to communicate.
Reference List:
Chatwin, B. (1987). The songlines,
London, Great Britain: Cape.
Furze, B., Savy, P., Webb, R.,
James, S., Petray, T., Brym, R.J., Lie, J. (2015). From Personal Troubles to Social
Structures’, in Sociology in Today’s World. 3rd ed Cengage
Learning Australia.
Melbourne, Australia.
Hall, K. (2014). A Few of the many ways we distort reality.
Retrieved from: https://www.psychologytoday.com/blog/pieces-mind/201208/few-the-many-ways-we-distort-reality
Sapir-Whorf Hypothesis (1958), p.69.
Kuttainen, V. (2017). BA1002: Our Space:
Networks, narratives and the making of place, week 5 notes [PowerPoint slides].
Retrieved from https://learnjcu.jcu.edu.au/
Tuan, Y-F. (1991). Language and the making of place. Annals of the Association of
American Geographers, 81(4), 684-696. Retrieved from https://learnjcu.jcu.edu.au/
Winfrey, G. (n.d) Communication Image. Retrieved from: https://www.inc.com/graham-winfrey/10-ways-to-improve-internal-communication.html
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