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1.2. Travel around forms of shifting identity.  

 

 

 

This image taken in a typical Indian city lane way. The fragmentation occurs as a traveller attempts to merge a moving subjectivity into a flow of human forms.

http://theadventurehandbook.com/travelling-through-india-belongs-to-the-individual

A recurring theme is connectivity when it comes to travel. It suggests any place is coextensive with all past travel referent points. A traveler, intentionally inhabits place, in a real, as well as, a metaphorical sense. Realism and idealism, both share this core determiner that pertains to intentional states of mind. That is, the intentionality of thought as thought is directed to a feature of reality be it out there in the world or not. It is thought, as a property of mind, that is directed as will -to-power. The notion of ‘will’ as a desire becomes an essentialist mode for travel, because it presupposes the subjectivity of being at one location as opposed to another. It is ‘power’ as a normative approach that propels a traveller to advocate for their values. The notion is this: given a traveller has a value (enjoys a type of biscuit) then the travellers’ value should at least be considered by those who claim to be empathtic to the traveller. So long a traveller is within an authentic spectrum then the value could in theory be supplied by some agent of capital flow. The most basic form has been associated with mass consumerism as through a staged tourist production circuit. However the notion of ‘traveller’ suggests a free agent who negotiates their own terms outside mass consumption be it commodity fetish or entertainment as staged authenticity.

 

Though as a travellers’ intention becomes realised by the locals, who as citizens of their nation gain excess to the traveller as a social function, along with their information flows, then it turns a travellers’ subjectivity as universal human intentionality. The universality denotes intrinsic human needs, whilst intentionality denotes a shared social function mediated by exchange, which is capital surplus transmitted by the traveller to their host. This sets the stage for an authentic or staged identity shift, usually embedded as a historical relationship to a world religion, or a more recent constructions of national identity.

 

This is the first shift in identity dialogue. A dialogue moves into a conversion. A conversation includes though excludes forms of identity. A conversation throws up possibilities for belief and unbelief. Any authentic belief needs a theory of connectivity that moves from the macro levels of national and religious identity so as to sustain a sense of community as a shared-objective-community which implies the sharing of artefacts, or tokens of trust. The underling intuition is trade, but it implies more than trade but sentiments of association to place.

 

This turning or shifting towards a shared-objective-community is a hyper connected field of being. The philosophical analysis relies on the notion of a sociological existentialist self. The self that exists as being with body within a social network, rather than a mind/dualism, where the mind exists as a non-material entity. So under a sociological existential rubric the self exists within time but does not transcend time. The problem with time is that the self always exists in present tense. The present tense entails a sense of experiencing reality now. Though reflection on being in a ‘now’ brings up a reflective observer mode. This seems to be subverting the authentic experience of being present. It seems to affirm that I can only exist in the past which seems false given I believe it to be true I exist now. This contrary sense with referents to an almost present but past as phenomenology of self and time can inform a philosophy of travel which in turn informs the pure speculation on that subject.

 

Travel entails an ever more intense sense of the observer mode. When this observer mode feeds back into subjective states like imagination it entails objective vagueness. This might be dubbed as imaginative objective realism which is just a way to give a basic concept form to a complex state of being. Imagination is realised through intentionality. When imagination has a referent to some object then it is real given it can be verified as true. However prior to verification the object remains an imagined object. This may be the case for the armchair traveller who reflects on the destination. However upon travelling to the locale finds certain imagined objects to be real. The realisation of an imagined object mostly are full of platitudes, such as finding the hotel really does exist, but there is a sense of a kind of object that transcends the ordinary sense of verification of basic objects of the world. The kind of imagined object a traveller encounters is more about the full body experience of place. This may be that sense of experiencing national identity as realised through encountering a scene as lived experience. A travellers’ account: “ as soon as I put my feet on Indian soil, I felt stunned by the dynamic vibration I felt travelling through my body”. ( India bites you somehow- true-life tails)

 

Intentionality implies a form of realism where travel is an outcome of intentionality to seek out new locations.

Its a realism that fits into a world politics governed by balance-of-power internationalism. Realism includes ideologies that could be libertarian, conservative, socialist, anarchistic. However the liberty to be able to travel in a sense permits a narrative structure based on personal political inclinations. Its a basic will-to-power over adverse situations and an innate capacity for a political entity to express political identity. The example is of the will-to-power as having platitudes, such as structures through ‘will’ as: ‘the packet of chocolate biscuits, enough to get me through the next two days if necessary’. The power component as: ‘enlist additional help for the difficult portage.’ So from the super powers that can through various forms of power politics change weaker states behaviours so to on the micro level of tourism the individual non state actor as traveller can also have an impact on international relations.

http://travelerstales.com/the-guidebook-experiment/

 

 

   
     
     
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