By Joy Hendry
Occasionally we express what we suggest no longer by means of what we are saying yet by way of what we do. this sort of oblique verbal exchange is usually known as 'indirection'. From patent miscommunication, via effective ambiguity to pregnant silence this incisive assortment examines from a unprecedented anthropological point of view the various facets of oblique conversation. From a Mormon subject Park to carnival time on Montserrat the individuals examine indirection via illustrating how nutrients, silence, sun shades, martial arts and rudeness name represent strong methods of conveying which means. An Anthropology of oblique verbal exchange is a fascinating textual content which gives a not easy creation to this topic.
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Additional resources for An Anthropology of Indirect Communication (A.S.a. Monographs, 37)
I said. At which point the group turned and shuffled off, visibly embarrassed. I have thought about this episode long and hard on both personal and anthropological grounds. In point of fact I am not much inclined publicly to declare myself a coward. I too have been socialised in what is probably a pretty common form of male dissimulation. Clearly, however, I had adopted a rather particular cultural idiom for my dissimulation, call it ‘British’, call it ‘Australian’, call it some combination of both – national names are, after all, only labels for cultural habits that come from somewhere.
It was also one that made me reflect on some further matters. It seemed to me at the time that what I had been involved in was a minor but good example of what had been referred to in the ethnography of Greece (and generally of the Mediterranean) as ‘honour’. Indeed, I think it would easy to make the case – though here I shall have to be brief. ‘Honour,’ wrote Pitt-Rivers, who offered its most succinct formulation, is the value of a person in his own eyes, but also in the eyes of his society. It his estimation of his own worth, his claim to pride, but it is also the acknowledgment of that claim, his excellence recognised by society, his right to pride.
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. Okely and H. Callaway (eds) Anthropology and Autobiography, London: Routledge.
An Anthropology of Indirect Communication (A.S.a. Monographs, 37) by Joy Hendry