Citation

Bhatia S, Ram A. Cult. Psychol. 2001; 7(3): 297-309.

Copyright

(Copyright © 2001, SAGE Publishing)

DOI

10.1177/1354067X0173003

PMID

unavailable

Abstract

We begin by outlining that the dialogical self may be conceived from the point of view of the self- fuland the self- lessperspectives. Both these perspectives of self-work involve different assumptions about what should be the starting point of the I-position of the dialogical self. These assumptions need to be made explicit because they provide the key to explaining how Ipositions get transformed in the process of entering into a dialogical relationship with the other. Furthermore, we argue that in order to explain how dialogue occurs, and how the I-positions are organized and reorganized by the individual, a developmental framework may be necessary. We believe that the dialogical model is extremely relevant in the age of transnational migration and diasporic cultures. However, the challenge, for the theory of a dialogical self, is to explain how individuals living with hybridized and hyphenated identities in borderland cultures and diasporic communities coordinate their incompatible and often conflicting cultural and personal positions.