“Christians” and “bad Christians”: categorization in atheist user talk on YouTube

Pihlaja, Stephen

doi:10.1515/text-2014-0020

Cited by 10 publications

(10 citation statements)

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“…The judge resolves this reality disjuncture (Pollner, 1987) by inventing a new category: a non-Christian with knowledge of Christianity. This new category explains the anomaly and supports the judge’s prevailing interpretation (Pihlaja, 2014). This example shows that the identification, the experiential tie, may prevail despite some epistemic contradictions.…”

Section: Experiential Correspondencesupporting

confidence: 78%

“…The idea of interactional expertise as such does not need to be questioned anyhow. Quite the opposite, our analysis has re-specified the notion of interactional expertise (Collins & Evans 2002;2014;. We conclude that interactional expertise is the relational ability to form an epistemologically and experientially relevant relationship with the recipient.…”

Section: Discussionmentioning

confidence: 74%

“…Our IG analysis employs EMCA to explicate the participants' work to display and account for their membership in a social group, which establishes their interactional expertise in passing as members of the group. Similarly as Collins and Evans (2007;2014), EMCA considers immersion in social interaction as a basis for linguistic socialization (e.g. Levinson 1992), and it has grown into a systematic field of study for structures and procedures of social interaction.…”

Section: Social Interaction and Interactional Expertisementioning

confidence: 99%

“…Of particular interest has been the dynamic use of categories: these are not simply labels but, rather, a way to explicate a meaning of social actions. Furthermore, the flexibility of categories makes them suitable for moral work, as speakers can expand or narrow the scope of their categories to match their ongoing social action (Pihlaja, 2014).…”

Section: Social Interaction and Interactional Expertisementioning

confidence: 99%

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Active and latent social groups and their interactional expertise

2018

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As a part of their normative theory of expertise, Harry Collins and Robert Evans proposed that interactional expertise forms the third kind of knowledge, located between formal propositional knowledge and embodied skills. Interactional expertise refers to the capability to grasp the conceptual structure of another’s social world, and it is expressed as the ability to speak fluently the language spoken in that social world. According to their theory, it is a key concept of sociology, because it refers to the understanding and coordination of joint actions between members of different social groups. Collins and Evans have further claimed that minority social group members tend to outpace majority social group members in terms of interactional expertise. Drawing on ethnomethodology, we detail the ways in which interactional expertise is displayed and revealed in experiments. This allowed us to specify the underlying reasons for the distribution of interactional expertise between social groups. Our results indicate that the difference between the groups depends on whether a group is either actively maintained or a passive latent category, because interactional expertise provides for not only the crossing of social boundaries but also their maintenance. The minority social group members’ greater interactional expertise or competence is therefore proven to be illusory.

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Section: Experiential Correspondencesupporting

confidence: 78%

Section: Discussionmentioning

confidence: 74%

Section: Social Interaction and Interactional Expertisementioning

confidence: 99%

Section: Social Interaction and Interactional Expertisementioning

confidence: 99%

See 2 more Smart Citations

Active and latent social groups and their interactional expertise

2018

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“…The inclusion of these recordings on YouTube also reflects the public nature of children’s lives and experiences of childhood, and the active social construction of pop culture. A number of researchers in the field of conversation analysis have examined interactions recorded and loaded onto YouTube (see Harris, 2006; Pihlaja, 2014; Reynolds, 2011). As Laurier (2016) suggests, YouTube provides a ‘reconfiguration of the private sphere’.…”

Section: Data and Settingmentioning

confidence: 99%

Socializing children into pop culture: A visit to Santa

Theobald

Busch

Danby

2018

Global Studies of Childhood

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Investigating children's pop cultures that rely on myth-making provide understandings about how children are active agents in the socialization into cultural and moral practices in their everyday lives. An annual visit to Santa Claus is important in children's pop culture in the Western world, however, the social practices associated with the continuation of the myth are underreported. Drawing on the related methodologies of ethnomethodology, conversation analysis and membership categorization analysis, this article examines video-recordings of children talking to Santa at a North American shopping mall. An inherent problem for Santa across the interactions is how to talk about the children's wished-for item without actually promising the gift. Analyses show that Santa manages this problem through the design of his turn and responses, which allows him to mitigate and propose why certain items might not be delivered. Despite the infrequency of the interaction between Santa Claus and a child, a visit to Santa highlights the interplay between child, adult and societal agendas. Findings presented focus on how culture-inaction is produced through the resources of conversation and permeating cultural practices.

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