Epistemology and ontology as dialectical modes in the writings of Kenneth Burke

IntroductionFAMILIES ARE ESSENTIAL CONSTITUENTS of most societies. However, families vary so much that it is impossible to give a clear definition. This is the case because they are constructed units that are influenced by different agents or groups of agents. They define, among others, the type of partnership, role allocations, and the number of children. In a colonial context, distinct family models and their representatives frequently come into contact, since very different agents and ideas meet in this field. These encounters are aesthetically represented in literature, which negotiates family forms and explores them in fictional realities.This essay will analyse family depictions in two Jamaican texts, Tom Redcam's Becka 's Buckra Baby: Being an Episode in the Life of Noel1 (1903) and Claude McKay's Banana Bottom (1933). The two novels are set in the early 1900s and explore the colonial encounter of European and African people in post-abolition Jamaica. In doing so, they are, among other things, concerned with cultural aspects of this encounter, such as Christianity and Obeah, as well as with race and class aspects and the resulting power-relations. My analysis of the literary family constructions will show that the texts link questions of culture, race, and class through representations of families. I will furthermore argue that the texts foreground the role racialized class plays in tiie colonial situation through its tight connection to cultural issues in the texts, not only in relation to generalizing concepts of national cultures but also with respect to race and ethnicity.Cultural ExchangeTo prove my thesis statement, I want to draw on Peter Burke's concept of cultural exchange. Burke is a British historian who is mainly concerned with Renaissance social history. He analyses history in terms of the exchange of cultural goods. Applying a broad definition of culture, his micro-historical approach focuses on contact and transfer of traditions, objects, and attitudes by individual agents.2 Burke describes a number of categories which can be used for analysing the historical situation. These categories include objects that are exchanged, products that are created through the intake and fusion of the received objects, and the agents who perform this exchange. Burke concentrates on the contact that takes place between cultures which are represented by individuals or small groups. He thus uses culture in two different ways; as a more or less national, uniform category to identify the agents and as an umbrella term for the objects and products of the exchange.In his recent survey Cultural Hybridity (2009), Burke devotes a brief passage to the role that class might play in cultural exchange. Without going into too much detail, he acknowledges the importance of inter-class exchange within one culture.3 What I want to add to his theoretical framework is the consideration of class aspects not only within one cultural context but also in inter-cultural encounters. Furthermore, I will equally consider race as a category of cultural exchange because race is essential to analyse the Caribbean with its history of slavery. However, it does not feature in Burke's theory due to his European topic of research. In fact, a joint consideration of both categories, race and class, is necessary for analysing cultural exchange in the Caribbean, since race is closely connected to class in the colonial context. The US-American historian Frederick Cooper, among others, works out that global slave trade and plantation economies fostered the interlinked develop- mente of social differences in the Caribbean that can be analysed with the help of the categories of race and class.4In my analysis of cultural exchange, I will not focus on national cultures as an analytical category as suggested by Burke. Rather, I will break down what Burke calls cultures into race-, class-, and religion-specific ideologies that I take as influences on family representations. …

Recognizing the centrality of motives in Burke's rhetorical theory, the authors suggest that the concept has so far not been adequately dealt with. The article begins with an explanation of the pentad, whose elements are “five motivational points of view.” The terms of the pentad can be assigned to the elements in a human event only after an examination of the event; nothing is to be assumed. The authors recognize that others—Holland, Nichols, Fisher, for example—have drawn various connections between the pentad and motives, but each has been too narrow in a different way. The first point to be made is that each element in the pentad is the locus or potential locus of motive forces. Then, acknowledging the suggestion by Ling that each man describes a human situation by featuring and ordering particular elements in the pentad, the authors argue that such featuring implicitly also features the motives associated with those elements. They then speculate about what featuring tells us of various periods in rhe...

Objectives: Students will explore Kenneth Burke's concept of the terministic screen by creating a cluster criticism of a recent speech text. Students will also learn new research technologies by conducting their analysis using online visualization tools. Courses: Rhetorical Criticism, Public Speaking, Research Methods, Communication Theory, Persuasion, and Media Communication.

Critical Theory

Objectives: Students who successfully complete this activity will be able to identify and differentiate the key terms in Kenneth Burke's theory of dramatism. Courses: Communication Theory, Rhetorical Criticism, Rhetorical Theory

This chapter examines Vilém Flusser’s ideas on communication and media theory. It discusses Flusser’s 1970 lecture Kommunikologie(“What Is Communication?”), in which Flusser sketches the significant aspects of his communication theory and considers human communication from an existential point of view, addressing the question on why people communicate at all. According to Flusser, communication is an artificial, intentional, dialogic, and collective act of freedom that creates codes that help people forget inevitable death and the senselessness of existence. This chapter concludes with an analysis of Flusser’s response to how people manage to create, store, and distribute information to make conditions as human beings acceptable.

Alignment in Communication is a novel direction in communication research, which focuses on interactive adaptation processes assumed to be more or less automatic in humans. It offers an alternative to established theories of human communication and also has important implications for human-machine interaction. A collection of articles by international researchers in linguistics, psychology, artificial intelligence, and social robotics, this book provides evidence on why such alignment occurs and the role it plays in communication. Complemented by a discussion of methodologies and explanatory frameworks from dialogue theory, it presents cornerstones of an emerging new theory of communication. The ultimate purpose is to extend our knowledge about human communication, as well as creating a foundation for natural multimodal dialogue in human-machine interaction. Its cross-disciplinary nature makes the book a useful reference for cognitive scientists, linguists, psychologists, and language philosophers, as well as engineers developing conversational agents and social robots.

Technology and culture Book Reviews 979 New York. Her book Motherhood Lost: Cultural Constructions of Pregnancy Loss in the United States will be published by Routledge. Maps and Civilization: Cartography in Culture and Society. By Norman J. W. Thrower. Chicago: University of Chicago Press, 1996. Pp. xiii+326; illustrations, tables, appendixes, notes, index. $55.00 (cloth); $17.95 (paper). As a brief, one-volume survey of cartography in Western Europe and North America, this book provides an accessible introduction to a subject that remains as unfamiliar as it is interesting to nonspe­ cialists. The map as an artifact and document has an intrinsic at­ traction quite apart from its utility. Norman J. W. Thrower explains that “the theme of this book is to show how the map reflects society and culture” (p. 198). But the changing relationship between maps and society is merely evoked, not explored. This book is a revision of Thrower’s Maps and Man (Englewood Cliffs, N.J., Prentice-Hall, 1972), with additional material and notes to reflect research in the history of cartography in the intervening years as well as advances in cartography itself, principally associated with computers. Both books are essentially a chronological presenta­ tion of the main innovations in cartography, as regards both specific conventions (symbols, projections, etc.) and map types (topo­ graphic, national survey, thematic, etc.). This is useful, but the orga­ nization is sometimes difficult to follow, as seemingly unrelated top­ ics succeed each other in a chapter simply to fit the information in. There is also some repetition in the chronology, as it is not possible to treat all the developments affecting different aspects of cartogra­ phy in the same period altogether. Thus, it is up to the reader to consider how and why different types of maps or different conven­ tions evolved in relation to each other. Readers of T&Cwould note that Thrower has very little to say about instruments and technolo­ gies used in gathering information to make maps and in producing them. The relationship among map design, map use, and map pro­ duction is almost entirely neglected. In the quarter-century since Maps and Man appeared, the history of cartography has emerged as a distinctive field on its own. The multivolume History of Cartography being produced by the University ofChicago Press under the editorship ofDavid Woodward is possible only because the quantity and quality of scholarship have advanced so far. Fundamental to the development of the field in recent years has been an effort to analyze and explain the relation between carto­ graphic developments, on the one hand, and social, political and cultural trends, on the other. This difficult undertaking, which owed much toJ. B. Harley, Woodward’s coeditor until his untimely death 980 Book Reviews TECHNOLOGY AND CULTURE in 1992, engaged historians of cartography with communications theory, postmodernist criticism, semiotics, and much else. Taken to­ gether, these approaches have compromised the idea that scientific objectivity and technical prowess are the principal criteria by which cartographic advances should be judged. But these have remained Thrower’s standards. Although he cites works in the “new” history ofcartography, there is little evidence that he has tried to apply their insights to his historical narrative. Historians of technology might wish to reflect upon a comment by the author concerning the relation between practice and study. In a footnote, Thrower observes that “many who have written on the history of cartography have never actually made an original, pro­ fessional map, which is rather like passing a written driving test with­ out being able to operate a car” (p. 261, n. 7). As if to balance his remark, Thrower also observes that cartographers “are frequently so involved with a few cartographic techniques as not to be able to comprehend the larger field.” But the thrust of his remarks is to suggest that cartographers are perhaps better equipped than histori­ ans to write the history of their field. This argument is too familiar to readers of these pages to merit further comment. Taken to an extreme, it will result in the emptying out of history, with every craft telling its own story. If maps are about space and history is about time, both are...

980 Book Reviews TECHNOLOGY AND CULTURE in 1992, engaged historians of cartography with communications theory, postmodernist criticism, semiotics, and much else. Taken to­ gether, these approaches have compromised the idea that scientific objectivity and technical prowess are the principal criteria by which cartographic advances should be judged. But these have remained Thrower’s standards. Although he cites works in the “new” history ofcartography, there is little evidence that he has tried to apply their insights to his historical narrative. Historians of technology might wish to reflect upon a comment by the author concerning the relation between practice and study. In a footnote, Thrower observes that “many who have written on the history of cartography have never actually made an original, pro­ fessional map, which is rather like passing a written driving test with­ out being able to operate a car” (p. 261, n. 7). As if to balance his remark, Thrower also observes that cartographers “are frequently so involved with a few cartographic techniques as not to be able to comprehend the larger field.” But the thrust of his remarks is to suggest that cartographers are perhaps better equipped than histori­ ans to write the history of their field. This argument is too familiar to readers of these pages to merit further comment. Taken to an extreme, it will result in the emptying out of history, with every craft telling its own story. If maps are about space and history is about time, both are neces­ sary if people are to orient themselves in the world. It is of un­ doubted importance that anyone interested in cartography under­ stand its historical development. But this is not the definitive compact synthesis we need. Josef W. Konvitz Dr. Konvitz, who heads the Urban Affairs Division of the Organization for Eco­ nomic Cooperation and Development (OECD) in Paris, wrote this review in a private capacity. His book Cartography inFrance, 1660-1848: Science, Engineering, and Statecraft (Chicago: University of Chicago Press, 1987) won the Nebenzahl Prize from the Newberry Library. People of the Plow: An Agricultural History ofEthiopia, 1800-1990. By James C. McCann. Madison: University of Wisconsin Press, 1995. Pp. 304; illustrations, maps, tables, appendices, notes, bibliogra­ phy, index. $54.00 (cloth); $24.95 (paper). The study of African economies is dominated by development economists whose work tends to be short-term in focus, superficial in content, apocalyptic in tone, and prescriptive in intention. Ethio­ pia, the scene of so much publicized suffering in the 1970s and 1980s, has attracted its fair share of sanctimonious policy advisers, aid donors, and development experts, whose understanding ofEthi­ opian conditions is often as shallow as their visits are short. TECHNOLOGY AND CULTURE Book Reviews 981 It is refreshing, therefore, to come across the work of a historian who is no less concerned about Ethiopia’s contemporary economic conditions but who seeks to present an understanding of the coun­ try’s agriculture that is long-term, complex, insightful, and sober. The author sets out to analyze changes in crop regimes, agricultural technology, and the labor process in the last two centuries of Ethio­ pian farming, situating them in the broader contexts of the con­ stantly shifting environment and political economy. It is a bold effort given the paucity of reliable data, especially for the earlier periods, which forces the author to rely, perhaps a little excessively, on the self-indulgent and cursory tales of European travelers. To be sure, there are wrinkles in the narrative. In the first chapter the environmental background is discussed in the eternal present as an unchanging presence. The tendency toward synchronic narrative frequendy intrudes in the second chapter on the development and operation of what the author calls the ox-plow complex. Indeed, in many of the chapters the narrative often jumps freely from the past to the present and back, unmediated by the messy ebbs and flows of historical causation. And the underlying comparativist claim that for more than two thousand years Ethiopia’s ox-plow agricultural system was the most efficient and innovative in Africa is nowhere substantiated and betrays the zeal for overgeneralization that is so common in Africanist scholarship. This does not detract from the overall merits of...

What more is ‘human communication’ than what it has been said to be? It is suggested that ‘American’ communication theory has conflated itself to the status of ‘human’ communication theory, and that an international, multicultural, multiperspectival scholarly dialogue needs to flourish in the 21st century to move toward ‘human’ communication discourses that can sustain humanity. By drawing especially on resources outside the Western mainstream, I identify four areas that have been insufficiently attended to within the dominant discourse of ‘human’ (i.e. American) communication theory: (1) the ‘relational’ self, (2) human ‘feeling’ and the human ‘body,’ (3) ‘nature’ and ‘spirit’ and (4) more ‘communal’ and less ‘agentic’ discourses of the core term ‘communication’. Interdisciplinary and multicultural scholars from around the world are encouraged to enrich the ‘communication’ conversation.

The literature on climate change communication addresses a range of issues relevant to the communication of climate change and climate science to lay audiences or publics. In doing so, it approaches this particular challenge from a variety of different perspectives and theoretical frameworks. Analyzing the body of scholarly literature on climate change communication, this article critically reviews how communication is conceptualized in the literature and concludes that the field of climate change communication is characterized by diverging and incompatible understandings of communication as a theoretical construct. In some instances, communication theory appears reduced to an ‘ad hoc’ toolbox, from which theories are randomly picked to provide studies with a fitting framework. Inspired by the paradigm shift from transmission to interaction within communication theory, potential lessons from the field of communication theory are highlighted and discussed in the context of communicating climate change. Rooted in the interaction paradigm, the article proposes a meta‐theoretical framework that conceptualizes communication as a constitutive process of producing and reproducing shared meanings. Rather than operating in separate ontological and epistemological perspectives, a meta‐theoretical conceptualization of communication would ensure a common platform that advances multiperspective argumentation and discussion of the role of climate change communication in society.WIREs Clim Change2016, 7:329–344. doi: 10.1002/wcc.392This article is categorized under:Perceptions, Behavior, and Communication of Climate Change > Communication

This study addresses a tension in contemporary studies of public memory between ideology criticism and postmodern critique. Both strategies of reading public memory rely on a representational logic derived from the assumption that the source for comparison of a memory text occurs in a more fundamental text or event. Drawing heavily from Michel Foucault, the study proposes an alternative to a representational reading strategy based on the concepts of regularity, similitude, articulation, and cultural formation. The reading of Vietnam Veterans Memorial and the Galveston County Vietnam Memorial serves as an example of a non-representational regularity enabled by the cultural formation of pastoral power.

In the wake of Kenneth Burke's death in 1993, a branch of rhetorical scholarship shifted its focus, away from the Burkean system to consideration of Burke himself. In Burkean parlance, we might describe this as a move away from Burke's writings, and toward KB, the man behind the corpus. Consequently, collections of Burke's correspondence have appeared (e.g. Jay; Reuckert, Letters), adding to the portrait provided by historical scholarship on his writings (e.g. Williams; Reuckert, Kenneth) and the first volume of a biography tracing his life and work (Selzer). However, as Burke himself would remind us, this simple narrative is not sufficient; it's more complicated than that. The decade since Burke's passing has witnessed another trend: scholarship that promotes the relevance of Burke's texts for the study of contemporary rhetoric and social change. In short, these works agree that, over a century after his birth, Burkean scholarship matters, there is something at stake in our readings of Burke. This review accordingly considers five texts from the past ten years exemplifying this second trend, all of which share a central thesis: Burke's perspective on symbolic action allows him to uniquely address the interlinked processes of public argument and social change. These works also face a common dilemma: how can one summarize a scholar whose works span five decades, and are notoriously difficult to reconcile? Stephen By grave's Kenneth Burke: and Ideology, the earliest text considered here, explicitly abjures the introduction of Burke as a whole, leaving such work to others. Instead, Bygrave's reading of Burke's work centers around a single concept-ideology-and its relationship to rhetoric: Rhetoric and ideology are not the same thing, but the latter is not to be understood without the former, and his demonstration of this is one way in which Burke is vitally exemplary (7). Burke's utility to ideology critique rests on two central features of his theory of rhetoric. First, according to Bygrave, Burke recasts rhetorical theory by directing our attention to the workings of strategy (e.g. 30-34, 107-110). Drawing heavily on Burke's Philosophy of Literary Form, Bygrave asserts that Burke rejects representation in favor of strategic action, language as sizing up, accounting for, and adequately (or not!) responding to changing natural and discursive contexts. Second, and equally important, Burke's focus upon the interrelated terms of action, motive, and substance results in both a critique of essentialism and a new link between rhetoric and ideology. Burke's interrelated notions of action and constitution, Bygrave argues, show us that any appeal to the ground of an act--that is, any appeal to the act's basis, motivation, or cause--simply hearkens back to other, previously-accepted acts. Simply put, Burke's rhetorical theory recognizes not only constitutional acts, but the constitutions beneath these constitutions, which rest, in turn, on further constitutions. As a result, the Burkean critic is primed to inquire beneath the sedimented foundations of acts, to recognize the political (and never-ending) process of interpretation that results in the taken-for-granted grounds of symbolic action (e.g. 15-17, 91-94). Bygrave thus celebrates Burke's insight and his methodology as the basis for a revitalized ideological critique, one that heralds public argument as a strategic site of contestation, of the rhetorical challenge of institutional legitimacy. Published just three years later, Robert Wess' Kenneth Burke: Rhetoric, Subjectivity, Postmodernism offers a strikingly similar assessment of Burke's relevance to debates over both ideology and subjectivity. However, Wess presents his argument via a narrative of sorts, one that tracks Burke's entire career, from Counter-Statement to The of Religion. Burke's thought, on Wess' account, is a movement away from an early essentialism (Counter-Statement through Attitudes Toward History), toward a mature focus on language as symbolic action-a view that results in central insights on the rhetorical process of constitution, both of ideological formations and individual identities (the Grammar and of Motives). …

Drawing insight from Toyin Falola’s call for African scholars to Africanize knowledge, this article argues for reviewing the digital technological tools used for African Studies research to process and present African data properly. To achieve this, the inadequacies of digital humanities (DH) for specific areas of African Studies will be highlighted, especially in the deployment of digital humanities tools. The major challenge is the distortion and constraint experienced in processing and presenting research through DH means of translation and communication. The article argues that such technological limitation has its root in the incompatibility of the epistemological frameworks within which those digital tools were developed. The article discusses Ojú lòrówà (‘discussion is in the eye’), that is, ‘communication takes place when we see physically’ – a theory of communication in African society used as a model to highlight the importance of African context to African scholars in their exploration of African history, technology, culture, philosophy and tradition. The indigenous theory is an appropriate model for developing digital and virtual software for African scholars in human communication. The article concludes by urging scholars in African Studies to ensure that the digital tools employed in African Studies can collect data and process and present data adequately without losing the original meaning or sense.

Previous articleNext article No AccessCommunication, Truth, and SocietyRichard McKeonRichard McKeon Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Ethics Volume 67, Number 2Jan., 1957 Article DOIhttps://doi.org/10.1086/291096 Views: 17Total views on this site Citations: 26Citations are reported from Crossref Copyright 1957 University of ChicagoPDF download Crossref reports the following articles citing this article:Melissa Brunner, Rachael Rietdijk, Leanne Togher Training Resources Targeting Social Media Skills to Inform Rehabilitation for People Who Have an Acquired Brain Injury: Scoping Review, Journal of Medical Internet Research 24, no.44 (Apr 2022): e35595.https://doi.org/10.2196/35595Robert T. 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