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The essays assembled in this volume are shaped by conditions—both enabling and constraining—that can perhaps best be described as an “ethnographic chiasmus.” This expression refers to the surprise and reversal of position that are characteristic of fieldwork, and it attends to the fact that transcultural understanding comes about as a meeting, touching, or “crossing.” Chiasmus also pertains to the relationship between culture and rhetoric in general. Culture structures rhetoric; rhetoric structures culture. Both are coemergent. In order to elucidate this process, ethnography has to focus on the manifold modes of rhetoric through which culture-specific patterns of thought and action are created.
Anyone who has heard of chiasmus is likely to think of it as no more than a piece of rhetorical playfulness, at times challenging, though useful for supplying a memorable sententious note or for performing a pirouette of syntax and thought. Going beyond traditional rhetoric, this volume is concerned with the possibility of using the figure of chiasmus to model a broad array of phenomena, from human relations to artistic creation. In the process, it provides the first book-length study not of chiasmus, the rhetorical figure, but of chiastic thought. The contributors are concerned with chiastic inversion and its place in social interactions, cultural creation, and more generally human thought and experience.They explore from a variety of angles what the unsettling logic of chiasmus (from the Greek meaning “cross-wise”), has to tell us about the world, human relations, cultural patterns, psychology, and artistic and poetic creation.
Rock Art and the Wild Mind presents a study of Mesolithic rock art on the Scandinavian peninsula, including the large rock art sites in Alta, Nämforsen and Vingen. Hunters’ rock art of this area, despite local styles, bears a strong commonality in what it depicts, most often terrestrial big game in diverse confrontations with the human realm. The various types of compositions are defined as visual thematizations of the enigmatic relationship between humans and big game animals. These thematizations, here defined as motemes, are explained as being products of the Mesolithic mind ‘in action’, observed through repetitions, variations and transformations of a number of defined motemes. Through a transformational logic, the transition from ‘animic’ to ‘totemic’ rock art is observed. Totemic rock art reaches a peak during the final stages of the Late Mesolithic, and it is suggested that this can be interpreted as representing an increasing focus on human society towards the end of this era. The move from animism to totemism is explained as being part of the overall social development on the Scandinavian peninsula. This book will be of interest to students of rock art generally and scholars working on the historical developments of prehistoric hunter-gatherers in northern Europe. It will also appeal to students and academics in the fields of art history and aesthetics and to those interested in the work of Lévi-Strauss.
Winner of the Modern Language Association's Aldo and Jeanne Scaglione Prize for Comparative Literary Studies Who speaks? The author as producer, the contingency of the text, intertextuality, the “device”—core ideas of modern literary theory—were all pioneered in the shadow of oral literature. Authorless, loosely dated, and variable, oral texts have always posed a challenge to critical interpretation. When it began to be thought that culturally significant texts—starting with Homer and the Bible—had emerged from an oral tradition, assumptions on how to read these texts were greatly perturbed. Through readings that range from ancient Greece, Rome, and China to the Cold War imaginary, The Ethnography of Rhythm situates the study of oral traditions in the contentious space of nineteenth- and twentieth-century thinking about language, mind, and culture. It also demonstrates the role of technologies in framing this category of poetic creation. By making possible a new understanding of Maussian “techniques of the body” as belonging to the domain of Derridean “arche-writing,” Haun Saussy shows how oral tradition is a means of inscription in its own right, rather than an antecedent made obsolete by the written word or other media and data-storage devices.
While some scholars have said that there is no such thing as culture and have urged to abandon the concept altogether, the contributors to this volume overcome this impasse by understanding cultures and their representations for what they ultimately are – rhetorical constructs. These senior, international scholars explore the complex relationships between culture and rhetoric arguing that just as rhetoric is founded in culture, culture is founded in rhetoric. This intersection constitutes the central theme of the first part of the book, while the second is dedicated to the study of figuration as a common ground of rhetoric and anthropology. The book offers a compelling range of theoretical reflections, historical vistas, and empirical investigations, which aim to show how people talk themselves and others into particular modalities of thought and action, and how rhetoric and culture, in this way, are co-emergent. It thus turns a new page in the history of academic discourse by bringing two disciplines – anthropology and rhetoric – together in a way that has never been done before.
This volume brings together distinguished scholars from all over the world to present an authoritative, thorough, and yet accessible state-of-the-art survey of current issues in pragmatics. Following an introduction by the editor, the volume is divided into five thematic parts. Chapters in Part I are concerned with schools of thought, foundations, and theories, while Part II deals with central topics in pragmatics, including implicature, presupposition, speech acts, deixis, reference, and context. In Part III, the focus is on cognitively-oriented pragmatics, covering topics such as computational, experimental, and neuropragmatics. Part IV takes a look at socially and culturally-oriented pragmatics such as politeness/impoliteness studies, cross- and intercultural, and interlanguage pragmatics. Finally, the chapters in Part V explore the interfaces of pragmatics with semantics, grammar, morphology, the lexicon, prosody, language change, and information structure. The Oxford Handbook of Pragmatics will be an indispensable reference for scholars and students of pragmatics of all theoretical stripes. It will also be a valuable resource for linguists in other fields, including philosophy of language, semantics, morphosyntax, prosody, psycholinguistics, and sociolinguistics, and for researchers and students in the fields of cognitive science, artificial intelligence, computer science, anthropology, and sociology.
"Over the past several years, Anglo-Saxon studies-alongside the larger field of medieval studies-has undergone a reckoning. Outcries against the misogyny and sexism of prominent figures in the field have quickly turned to issues of racism, prompting Anglo-Saxonists to recognize an institutional, structural whiteness that not only bars the door to people of color but also prohibits scholars from confronting the very idea that race and racism operate within the field's scholarship, scholarly practices, and intellectual history. Anglo-Saxon(ist) Pasts, postSaxon Futures traces the integral role that colonialism and racism play in Anglo-Saxon studies by tracking the development of the "Anglo-Saxonist," an overtly racialized term that describes a person whose affinities point towards white nationalism. That scholars continue to call themselves "Anglo-Saxonists," despite urgent calls to combat racism within the field, suggests that this term is much more than just a professional appellative. It is, this book argues, a ghost in the machine of Anglo-Saxon studies-a spectral figure created by a group of nineteenth-century historians, archaeologists, and philologists responsible for not only framing the interdisciplinary field of Anglo-Saxon studies but for also encoding ideologies of British colonialism and Anglo-American racism within the field's methods and pedagogies. Anglo-Saxon(ist) pasts, postSaxon Futures is at once a historiography of Anglo-Saxon studies, a mourning of its Anglo-Saxonist "fathers," and an exorcism of the colonial-racial ghosts that lurk within the field's scholarly methods and pedagogies. Part intellectual history, part grief work, this book leverages the genres of literary criticism, auto-ethnography, and creative nonfiction in order to confront Anglo-Saxonist pasts in order to imagine speculative postSaxon futures inclusive of voices and bodies heretofore excluded from the field of Anglo-Saxon studies"--
Ethnographic research, anthropological theory, and the understanding of the objects of inquiry, are co-created through figuration (using tropes and rhetorical figures) and techniques of persuasion. Delving into descriptive ethnography and theoretical texts spanning across classical monographs and recent texts in cultural anthropology, Culture Figures places rhetoric and rhetoricity as central to the discipline’s self-understanding. It focuses on how understandings of ‘culture’ and social life are shaped and conveyed in cultural anthropology through textual rhetoric. The book demonstrates how processes of using tropes and modes of persuasion underlie the creation of meanings or misunderstandings in society.
The essays assembled in this volume are shaped by conditions - both enabling and constraining - that can perhaps best be described as an "ethnographic chiasmus". This expression refers to the surprise and reversal of position that are characteristic of fieldwork, and it attends to the fact that trans-cultural understanding comes about as a meeting, touching, or "crossing". Chiasmus also pertains to the relationship between culture and rhetoric in general. Culture structures rhetoric, rhetoric structures culture. Both are co-emergent. In order to elucidate this process, ethnography has to focus on the manifold modes of rhetoric through which culture-specific patterns of thought and action are created.