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Telling stories is one of the fundamental things we do as humans. Yet in scholarship, stories considered to be “traditional”, such as myths, folk tales, and epics, have often been analyzed separately from the narratives of personal experience that we all tell on a daily basis. In Storytelling as Narrative Practice, editors Elizabeth Falconi and Kathryn Graber argue that storytelling is best understood by erasing this analytic divide. Chapter authors carefully examine language use in-situ, drawing on in-depth knowledge gained from long-term fieldwork, to present rich and nuanced analyses of storytelling-as-narrative-practice across a diverse range of global contexts. Each chapter takes a holistic ethnographic approach to show the practices, processes, and social consequences of telling stories.
This work examines the reasons why anthropologists have not used the camera as a research instrument or film as a means of communicating ethnographic knowledge. It suggests that images and words in this discipline operate on different logical levels; that they are hierarchically related; that whereas writings may encompass the images produced by film, the inverse of this cannot be true. The author argues for this position further by suggesting that the visual is to the written mode as "thin description" (giving a record of the form of behaviour) is to "thick description" (giving an account of meaning).
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.
This book challenges two tacit presumptions in the field of intercultural communication research. Firstly, misunderstandings can frequently be found in intercultural communication, although, one could not claim that intercultural communication is constituted by misunderstandings alone. This volume shows how new perspectives on linguistic analyses of intercultural communication go beyond the analysis of misunderstanding. Secondly, intercultural communication is not solely constituted by the fact that individuals from different cultural groups interact. Each contribution of this volume analyses to what extent instances of discourse are institutionally and/or interculturally determined. These linguistic reflections involve different theoretical frameworks, e.g. functional grammar, systemic functional linguistics, functional pragmatics, rhetorical conversation analysis, ethno-methodological conversation analysis, linguistic an­thro­­pology and a critical discourse approach. As the contributions focus on the discourse of genetic counseling, gate-keeping discourse, international team co-operation, international business communication, workplace discourse, internet communication, and lamentation discourse, the book exemplifies that the analysis of intercultural communication is organized in response to social needs and, therefore, may contribute to the social justification of linguistics.
Financial collapses—whether of the junk bond market, the Internet bubble, or the highly leveraged housing market—are often explained as the inevitable result of market cycles: What goes up must come down. In Liquidated, Karen Ho punctures the aura of the abstract, all-powerful market to show how financial markets, and particularly booms and busts, are constructed. Through an in-depth investigation into the everyday experiences and ideologies of Wall Street investment bankers, Ho describes how a financially dominant but highly unstable market system is understood, justified, and produced through the restructuring of corporations and the larger economy. Ho, who worked at an investment bank herself, argues that bankers’ approaches to financial markets and corporate America are inseparable from the structures and strategies of their workplaces. Her ethnographic analysis of those workplaces is filled with the voices of stressed first-year associates, overworked and alienated analysts, undergraduates eager to be hired, and seasoned managing directors. Recruited from elite universities as “the best and the brightest,” investment bankers are socialized into a world of high risk and high reward. They are paid handsomely, with the understanding that they may be let go at any time. Their workplace culture and networks of privilege create the perception that job insecurity builds character, and employee liquidity results in smart, efficient business. Based on this culture of liquidity and compensation practices tied to profligate deal-making, Wall Street investment bankers reshape corporate America in their own image. Their mission is the creation of shareholder value, but Ho demonstrates that their practices and assumptions often produce crises instead. By connecting the values and actions of investment bankers to the construction of markets and the restructuring of U.S. corporations, Liquidated reveals the particular culture of Wall Street often obscured by triumphalist readings of capitalist globalization.
There is no more urgent theological task than to provide an account of hope in Africa, given its endless cycles of violence, war, poverty, and displacement. So claims Emmanuel Katongole, an innovative theological voice from Africa. In the midst of suffering, Katongole says, hope takes the form of "arguing" and "wrestling" with God. Such lament is not merely a cry of pain--it is a way of mourning, protesting, and appealing to God. As he unpacks the rich theological and social dimensions of the practice of lament in Africa, Katongole tells the stories of courageous Christian activists working for change in East Africa and invites readers to enter into lament along with them.
Lament seems to have been universal in the ancient world. As such, it is an excellent touchstone for the comparative study of attitudes towards death and the afterlife, human relations to the divine, views of the cosmos, and the constitution of the fabric of society in different times and places. This collection of essays offers the first ever comparative approach to ancient Mediterranean and Near Eastern traditions of lament. Beginning with the Sumerian and Hittite traditions, the volume moves on to examine Bronze Age iconographic representations of lamentation, Homeric lament, depictions of lament in Greek tragedy and parodic comedy, and finally lament in ancient Rome. The list of contributors includes such noted scholars as Richard Martin, Ian Rutherford, and Alison Keith. Lament comes at a time when the conclusions of the first wave of the study of lament-especially Greek lament-have received widespread acceptance, including the notions that lament is a female genre; that men risked feminization if they lamented; that there were efforts to control female lamentation; and that a lamenting woman was a powerful figure and a threat to the orderly functioning of the male public sphere. Lament revisits these issues by reexamining what kinds of functions the term lament can include, and by expanding the study of lament to other genres of literature, cultures, and periods in the ancient world. The studies included here reflect the variety of critical issues raised over the past 25 years, and as such, provide an overview of the history of critical thinking on the subject.
Saunders analyzes the ideological uses of loss in literary, philosophical, and social texts from the late 19th and 20th centuries through the lens of women's lament traditions and includes philosophical texts by Nietzsche, Heidegger, and Derrida; and literary works by William Faulkner, Stéphane Mallarmé, Dimitris Hatzis, and Tahar Ben Jelloun.
Building on ethnographic fieldwork and extensive historical evidence, Crying Shame analyzes lament across thousands of years and nearly every continent. Explores the enduring power of lament: expressing grief through crying songs, often in a collective ritual context Draws on the author’s extensive ethnographic fieldwork, and unique long-term engagement and participation in the phenomenon Offers a startling new perspective on the nature of modernity and postmodernity An important addition to growing literature on cultural globalization
Harry Wolcott discusses the fundamental nature of ethnographic studies, offering important suggestions on improving and deepening research practices for both novice and expert researchers.