Complicity: The theory of negative difference

Cultural identity, resistance, and “good theory”: Implications for intercultural communication theory from Gypsy culture

“…Hall treats the work of Cronen, Pearce, and their associates on the coordinated management of meaning (CMM) separately from the ethnography of speaking tradition in ICC theory (e.g., Carbaugh, 1988; see also Carbaugh & Hastings, 1992). We place both programs within the new paradigm, along with emerging work on narrativity in ICC research (e.g., Metzger, 1993;Metzger, Springston, Weber, & Larsen, 1991;Rao, 1993;Tololyan, 1989); critical, cultural, and language studies (e.g., McPhail, 1991;Rahim, 1989;Wright & Hailu, 1988-89); and the performance paradigm (Conquergood, 1991).…”

So Real Illusions of Black Intellectualism: Exploring Race, Roles, and Gender in the Academy

“…I have had students ask that if African American theories have been created, tested, and verified, then where are they, and why aren't they being recognized by the academy? I have directed them to Asante's (1980) metatheory of "afrocentricity"; McPhail's (1991;1994b;) "complicity theory"; Starosta & Olorunnisola's (as cited in Chen & Starosta, 1998) "third culture building model"; Hecht, Collier, & Ribeau's ( 1993) "communication theory of ethnic identity"; Gresson's ( 1995) "theory of recovery"; Orbe's (1997) "co-cultural communication theory"; and Wilson's (1999) "discursive theory of racial identity." Due to space constraints, I'll limit my discussion to three theories.…”

“…Organic intellectualism helps remedy this problem by reconnecting ourselves, and being actively involved in protecting the community's well-being. It is the systematic move to oneness and coherence that invites nonoppositional discourse with the community (McPhail, 1991;1994a;1994b).…”

Navigating the Future: An Ethnography of Change in Papua New Guinea

“…Anthropologists or feminists, for example, though asserting defence of the disadvantaged, may be charged with being complicit with prevailing Western discourses that are seen as the ultimate source of that disadvantage (McPhail 1991). There is less inclination to report and analyse the ways in which purportedly disadvantaged people may be themselves compliant with that which befalls them and, in consequence, complicit-perhaps innocently so-in the ideological persuasions of their purported oppressors.…”