By Stephen Harold Riggins (ed.)
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Yet such preparation is a standard part of the present event, viewed from the standpoint of the 'interaction order'. Two questions seem relevant here: do South Asian thought systems, developed over the centuries, contain ideas that might predispose Indian scholars to have any particular views of Goffman's theories? Is there recent evidence that those views have been expressed theoretically or translated into research practice among South Asian scholars? The anthropology of the interaction order 45 On the first question, a superficial search revealed at least one document that promises well for a South Asian input into Goffman studies.
The domain of the ego is not merely consciousness, but also the body in its totality, and words can only build it up or tear The descent of the ego 23 it down. Everything, even language itself, is reduced by the centralizing, unifying tendency toward ego self-exaltation, to be either for it or against it. Its only drive is to keep itself whole, and its greatest fear is dissolution or dismemberment. The ego, even in its most normal, peaceful state, is always just a little bit paranoid, just a little jealous, a little aggressive in its affairs.
335-390 in Relations in Public (1971) ana Asylums (1961). 4. The theme of ritual in face-to-face interaction recurs throughout the work from the first to the last published pieces. , On the Nature of Deference and Demeanor', first published in 1956 and reprinted by Goffman in his Interaction Ritual (1967). 5. Calling it 'egomimesis', Juliet Flower-MacCannell has traced the problematic of identification with 'unified society' from Lacan and Goffman to Durkheim back to Rousseau. See her book The Regime of the Brother, forthcoming, Routledge.
Beyond Goffman: Studies on Communication, Institution, and Social Interaction by Stephen Harold Riggins (ed.)