For example, when walking a dog, both the owner's behavior is regulated by the dog stopping and sniffing, and the dog's behavior is regulated by the lead and the owner's commands. Ergo, walking the dog is an example of an interactive process. For Gallagher, interaction and direct perception constitute what he terms "primary" (or basic) intersubjectivity. Studies of dialogue and dialogism reveal how language is deeply intersubjective. When we speak, we always address our interlocutors, taking their perspective and orienting to what we think they think (or, more often, don't think). Within this tradition of research, it has been argued that the structure of individual signs or symbols, the basis of language, is intersubjective and that the psychological process of self-reflection entails intersubjectivity. Recent research on mirror neurons provides evidence for the deeply intersubjective basis of human psychology, and arguably much of the literature on empathy and theory of mind relates directly to intersubjectivity. In child development Colwyn Trevarthen has applied intersubjectivity to the very rapid cultural development of new born infants. Research suggests that as babies, humans are biologically wired to "coordinate their actions with others". This ability to coordinate and sync with others facilitates cognitive and emotional learning through social interaction. Additionally, the most socially productive relationship between children and adults is bidirectional, where both parties actively define a shared culture. The bidirectional aspect lets the active parties organize the relationship how they see fit—what they see as important receives the most focus. Emphasis is placed on the idea that children are actively involved in how they learn, using intersubjectivity. Across cultures The ways intersubjectivity occurs varies across cultures. In certain Indigenous American communities, nonverbal communication is so prevalent that intersubjectivity may occur regularly amongst all members of the community, in part perhaps due to a "joint cultural understanding" and a history of shared endeavors. This "joint cultural understanding" may develop in small, Indigenous American communities where children have grown up embedded in their community's values, expectations, and livelihoods—learning through participation with adults rather than through intent verbal instruction—working in cohesion with one another in shared endeavors on a daily basis. Having grown up within this context may have led to members of this community to have what is described by some as a "blending of agendas", or by others as a "dovetailing of motives". If community or family members have the same general goals in mind they