The Prospect for Cultural Communication

Philipsen, Gerry

doi:10.1016/b978-0-12-407470-5.50025-6

Cited by 109 publications

(55 citation statements)

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“…I then look in more detail at the form and content of these journeys by analyzing specific personal stories about conversion to Quakerism. In the tradition of cultural communication (Philipsen, 1987(Philipsen, , 1992(Philipsen, , 2002 and cultural discourse theory (Carbaugh, 1988(Carbaugh, , 2007Scollo, 2011), I formulate cultural premises that were assumed in the personal stories told and that were modeled in the telling of the "spiritual journeys. " Formulating cultural premises based on instances of communicative phenomena makes explicit taken-for-granted knowledge, allowing the researcher to place the beliefs and values of a speech community in the realm of "discursive scrutability" (Carbaugh, 2007, p. 178).…”

Section: Community and Methodologymentioning

confidence: 99%

Lives that preach

Molina-Markham

2012

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While certain branches of Quakerism are well known for the silence of their worship, such branches also practice highly valued speech events. In this article, I explore one such speech event, the telling of one's "spiritual journey" by members of a Quaker meeting. From an ethnography of communication perspective, drawing on cultural communication and cultural discourse theory, I examine the cultural premises that underlie this practice of narrative telling, informing both the story told and the situated narrative performance. This analysis reveals the way in which the interactional event of telling journeys among Friends serves as a model of practicing Quakerism for others and is central to the process of community formation. In addition, I suggest that the same premises that inform the telling of "spiritual journeys" also underlie engagement in silent worship and a distinctive style for conducting Quaker administrative meetings. "I tend to divide my life into-into (.) um (.) the part where I didn't know I was Quaker (.) and then the (.) the part where I did and I (1) and I always (.) habitually think well the-(1) that it was harder when I didn't understand it. (1) Um (.8) and I don't know that that's true because (.) part of becoming a Quaker is becoming aware of a-a path (1.5) a narrow path (.) and um ((clears throat))(2) um (.) and and having to be (.) mindful of uh where I am on the path. "

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Section: Community and Methodologymentioning

confidence: 99%

Lives that preach

Molina-Markham

2012

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“…This work is informed by many others. See for examples the earlier articles in this journal by Bauman (1970), Philipsen (1975Philipsen ( , 1976Philipsen ( , 1986, and Huspek & Kendall (1991); Philipsen's (1987Philipsen's ( , 1989 papers; the chapters in a reader on the subject (Carbaugh, 1990b); the recent review by Leeds-Hurwitz (1990); and the bibliography of such studies (Philipsen and Carbaugh, 1986).…”

Section: Donal Carbaugh Is An Associate Professor Of Communication Anmentioning

confidence: 95%

“…The general approach is elaborated elsewhere (Schneider 1976;Geertz 1973;Turner 1980;Philipsen, 1987;Carbaugh 1988aCarbaugh , 1988cCarbaugh , 1990a Here, I want to emphasize, for purposes of cultural interpretation, that the object of interpretation is the communication of culture, the interactional production of the sometimes paradoxical, sometimes contradictory, sometimes conflictual, polysemic, complex, multistranded system which alerts people to their common life. Whether metaphorized as web-like or octopoidal, for purposes of interpretation, culture, from this ethnographic view, is a socially interacted, and individually applied system of symbols (e.g., words, phrases, images, gestures, facial configurations, pauses, silences, etc.…”

Section: Cultural Interpretation As a Part Of Ethnographic Studymentioning

confidence: 99%

“…The interpretation both affirms the participants' sense of their world ("That's right") and throws it into sharper relief, producing some type of creative insight ("I hadn't thought of it that way"), with "that way" referring to the ethnographer's cultural interpretation. 2 The general interpretive goal might be characterized as a "creative evocativeness" (Carbaugh, 1990c) or as Philipsen (1987) might put it, a "creative affirmation." What permits the interpretive insight, in part, is treating a common practice as part of a larger cultural system of communication, of various means and meanings which are available, enabling a better sense of that one part, through an examination of its role within the participants' larger communal system of symbols, symbolic forms, and meanings.…”

Section: Cultural Interpretation As a Part Of Ethnographic Studymentioning

confidence: 99%

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Communication and cultural interpretation

Carbaugh

1991

Quarterly Journal of Speech

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“…Every system of cultural discourse has parts of it which identify people, actions, emotions, and so on. The theory of cultural communication (Philipsen, 1987) has proposed the forms of ritual, myth, and social drama as generic cultural forms of communication. These have been tremendously heuristic in subsequent studies (e.g., Carbaugh, 1996;Fitch, 130 1998;Katriel, 2004).…”

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confidence: 99%