As Reed said, “The one thing that seems to have united psychologists, neuroscientists, and cognitive scientists is the assumption that the brain functions to construct and utilize representations of the world around us”. For example, famous theorists and anthropologist Douglass explains that problems of enslaved people can only be understood by having hands-on experience in the environment in which they live. He illustrates and argues that if someone wants to understand the true nature and theme of the problems and detrimental conditions of enslaved people then he should go out in society and meet them rather than sitting and reading. This theory is totally in accordance with the Johannes Fabian’s theory in which he upholds the importance of practical knowledge and roll of meeting the people in human society in acquiring the meanings. Johannes is in strong support of turning away from informative to performative ethnography. Similarly, Douglass gives an example for elaborating the importance of practical experiences in learning the meanings and say that if someone really wants to understand the meaning of slavery then let him meet and live with Colonel Lloyd’s plantation in deep pine wood and feel the day to day life experience so that he can feel the true sagaciousness and acumen of the problem of slavery. He says that the learning process should be “engaged” rather than abstract and generic.
This theory of Experiential, participatory epistemology is somewhat different from the theories staged by Clifford Geertz who said the cultural happening around the world can be interpreted and all the odd taking place around us are the ensemble of texts which can be taken in grasp by extensive reading and theoretical knowledge. On the contrary, Experiential, participatory epistemology advocates that meaning cannot be deduced from the texts rather the environmental evolution of human beings are set of feelings that are necessary to be put in and experienced in order to master them and understand the meaning of them. .