By Joy Hendry
Occasionally we express what we suggest no longer by means of what we are saying yet by means of what we do. this kind of oblique communique is typically known as 'indirection'. From patent miscommunication, via powerful ambiguity to pregnant silence this incisive assortment examines from a unprecedented anthropological viewpoint the various points of oblique communique. From a Mormon topic Park to carnival time on Montserrat the members examine indirection by way of illustrating how meals, silence, sun shades, martial arts and rudeness name represent strong methods of conveying that means. An Anthropology of oblique verbal exchange is an interesting textual content which gives a tough creation to this topic.
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Extra resources for An Anthropology of Indirect Communication (A.S.a. Monographs, 37)
Patrons and Brokers in the East Arctic, St John’s: ISER. Pitt-Rivers, J. (1974) The People of the Sierra, Chicago: University of Chicago Press. Pocock, D. (1961) Social Anthropology, London: Sheed-Ward. Rapport, N. J. (1986) ‘Cedar High Farm: ambiguous symbolic boundary: an essay in anthropological intuition’, in A. ) Symbolising Boundaries, Manchester: Manchester University Press. ——(1987) Talking Violence: An Anthropological Interpretation of Conversation in the City, St John’s: ISER. ——(1992) ‘From affect to analysis: the biography of an interaction in an English village’, in J.
30 Nigel Rapport Meaning and interiority I have argued that distortion in communication (intentional and unintentional) marks the interaction between two individuals in a small English village. But I would also wish to claim an ambiguity of exchange and a diversity of perception as characterising social interaction as such. Meanings are matters of interiority, of internal conversation, I would contend, before becoming an aspect of external exchange, and miscommunication is the inexorable result of meanings being channelled through, and refracted by, the boundary of the individual body.
Indeed, the forms live and carry meaning only in the individual contexts of their use: English lives on in Wanet because Doris and Sid and others continually employ it in certain specific ways as their medium of expression. In short, the relationship between form and meaning is one of interdependence and multifactoriality. Individuals depend upon these common attributes of their culture for the capacity to express meaning. Moreover, since the conditions of their use remain essentially public, it is in coordination with significant others and in certain routine and limited ways that these expressions come to be made.