By Joy Hendry
Occasionally we express what we suggest no longer via what we are saying yet through 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 an extraordinary anthropological standpoint the various features of oblique verbal exchange. From a Mormon topic Park to carnival time on Montserrat the participants examine indirection via illustrating how foodstuff, silence, sun shades, martial arts and rudeness name represent robust methods of conveying that means. An Anthropology of oblique conversation is a fascinating textual content which supplies a tough creation to this topic.
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Extra info for An Anthropology of Indirect Communication (A.S.a. Monographs, 37)
That’s real manly strength. You haven’t got that. … Now Nigel. When the National Park Inspector comes today, say nowt. Fred and me’ll see what he wants and soon sort him out here in the kitchen. Snooping busybodies. But you just say nowt. Look like you had a hard night on the pop or something! Okay? It was through these sorts of cues that I learnt to play my part in the routine life of Cedar High Farm in the rural Cumbrian dale of Wanet in the early 1980s, working as an apprentice farmhand for Doris Harvey and her husband, Fred.
Alkis said nothing. He had made a fool of himself. He had suffered as a consequence, and he knew when to keep his mouth shut. Getting no response from Alkis, they turned to me. ’ ‘Yes,’ I said. ‘Fovithikes? ]’ asked one. ’ I said. ‘Was I scared [standard complex Greek expletive deleted]? ’ There was absolute silence. You could have heard a fish-hook drop. ’ 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.
9 People may be described as having honour, or being honourable. Actions may be said to be honourable or dishonourable. But (and here I am merely restating in a different context Socrates’ classical dilemma) it is only instances of behaviour judged to be honourable, or of people considered to display honour, that can be pointed to, not honour itself. For a start, this makes the ‘native concept’ of honour a little difficult to pin down, for it always manifests itself as a matter of opinion. Consider the following instance.