Boundaries Of Discourse Research Articles

The Victorian Counterarchive: Mikimoto Ryuzo, John Ruskin, and Affirmative Reading

The Victorian Counterarchive: Mikimoto Ryuzo, John Ruskin, and Affirmative Reading

Figuring Performance

Figuring Performance

Assessing Clergy Attitudes: Ideology and Institutional Superiors

It is difficult to overstate the centrality of the Catholic Church in Irish society. In the eighteenth century, Catholicism came to provide the raw materials of Irish nationalism in the face of British colonial oppression. Protestantism, on the other hand, came to represent a national connection with Britain. When the Republic of Ireland emerged as a fully independent state in 1937, the Catholic Church and Catholic values were enshrined in the new constitution, firmly establishing the Church as the Republic's cultural and political hegemon. In that context, and absent any real anti-clericalism, Catholic clergy have not traditionally needed to engage in political advocacy to promote Church teaching because Catholicism already defined the boundaries of acceptable social and political discourse.1 The situation is vastly different in Northern Ireland (NI), however, where the Catholic Church, as the lodestar of Irish nationalism, never developed a similar social influence given the sectarian divisions between Protestant and Roman Catholic churches, which interlock with the divisions over the constitutional status of the six counties. The NI case is also a departure from the American context, where clergy exist in a pluralistic, competitive opportunity structure, and routinely engage the political system to advance their values (and those of their church).2

Prosodic correlates of discourse boundaries and hierarchy in discourse production

A well-formed discourse is more than just a series of well-formed sentences. While often left implicit, this structure to discourse is sometimes overtly cued. And though most attention in this area has focused on lexicalized cues like discourse markers, prosody can also convey information about the structure of discourse. This paper presents the results of a production study examining prosodic correlates of discourse structure in readings of a newspaper article. Prosodic measures of pause duration, pitch, intensity and speech rate were found to significantly correlate with discourse structural measures of boundary size, discourse coordination/subordination, and their interaction. This interaction effect shows that the effect of boundary size on an utterance's prosody often depends on whether that utterance is coordinated or subordinated, and vice versa. These results expand our understanding of how prosody correlates with discourse structure, setting the stage for follow-up perception studies of what prosodic variation listeners use in discourse interpretation.

Anti-Relativity in Action: The Scientific Activity of Herbert E. Ives between 1937 and 1953

Between 1937 and 1953 the industrial physicist Herbert E. Ives pursued an extended research program with the aim of challenging the acceptance of relativity theories, and became the most important American opponent of Einstein during that era. As part of his anti-relativistic efforts Ives also performed the famous Ives-Stilwell experiment. Usually interpreted as the first direct confirmation of the time dilation formula of special relativity theory, this experiment was regarded by Ives as proof of what he called the Larmor-Lorentz theory. Ives’s heterodox views about relativity were mainly ignored by the scientific community during his lifetime. After his death, however, his criticisms of what the majority of physicists took for granted helped spark philosophical discussions in the late 1950s concerning the conventional stipulation of distant simultaneity in special relativity theory. Ives’s anti-relativistic beliefs and actions allow for an analysis of the heterodox efforts of an accredited member of the scientific community and the subsequent process of his professional marginalization in a specific historical and scientific context. This paper has three aims: to uncover the epistemic roots of Ives’s opposition to relativity; to analyze Ives’s rhetorical strategies and the reasons why he failed to persuade his peers; and to reveal the divergence between the public network of allies Ives built in scientific publications and the hidden network of allies present in his correspondence. It will become clear that the hardening of Ives’s tone against relativity and Einstein can be understood in light of his progressive marginalization and loss of recognized socioprofessional identity due to his unorthodox ideas. Ives’s case is illuminating for the historical, philosophical, and sociological perspectives it provides on the complex mechanisms by which the margins interact with the mainstream of science, both in the production of certified knowledge and in the contextually contingent redefinition and reconfiguration of the boundaries of acceptable scientific discourse.

Translating Darwin’s Metaphors in East Asia

In this essay, I aim to analyze the process of translating Charles Darwin’s language to Chinese or Japanese Kanji, and also to contemplate on the usage and the newly attached meanings of the translated language of evolutionism in East Asia. To this end, I begin to trace Chinese and Japanese documents, including the papers and the magazines and some translated books which introduced evolutionary theory as scientific knowledge for the first time, published during the last two decades of the nineteenth century. As Darwin’s metaphorical expressions were given a more specific meaning through Japanese kanji by scholars such as Hiroyuki Kato, their role as a “theory” of evolution exploring the origin of life form was less recognized, and instead emphasis was placed on “evolutionism” which justified the power struggles between the strong and the weak. Second, I compare two Chinese translations of the European theory of evolution. One is Yan Fu’s direct translation of Thomas Huxley’s Evolution and Ethics, and the other is the first Chinese translation of Darwin’s Origin of Species based on the Japanese translation. Both translated versions diverged from Darwin’s usage of metaphors and were appropriated through the translator’s own pre-existing intellect and the surrounding social conditions. To sum up, Darwin’s use of metaphors was an appropriation of words written by previous scholars for the purpose of effectively delivering his opinion. However, beyond the West and its spatial boundaries of discourse, the words used in translating the theory of evolution were in fact not an example of metaphor but political action. In the culture sphere that shares Chinese characters, the Chinese translations that took place in countries that differ in culture and history were examples of an intersemiotic translation of language that closely resembled social practice.

Travel, Politics and the Limits of Liminality During Australia’s Sixties

Victor Turner describes the individual experience of travel as ‘liminal’. Opening new vistas of possibility, it upturns ordinary social conventions and codes, constructing in their place new communities of hope and change. Such utopian moments of encounter are, however, just that—moments that are fleeting and generally inconsequential. This paper seeks to understand and critique Turner’s ideas of liminality, pilgrimage and communitas within the context of Australian social movements in the ‘long’ and ‘global’ 1960s. Though often ignored or marginalised in local and international scholarship, Australia had a much more complex and interesting experience of this period than the paucity of scholarly work would indicate. In fact, a variety of activists in areas ranging from Indigenous rights to the peace and workers movements pushed the boundaries of political discourse during a period marked by stultifying social and cultural climates. Through a focus on three travel narratives—those of Brisbane radical Brian Laver and young Communist Party of Australia (CPA) members to Czechoslovakia and Bulgaria during 1968, Sydney Trotskyite Denis Freney to Algeria in the early 1960s and five Indigenous activists to a Black Power conference in Atlanta, Georgia in 1970—this paper will highlight the importance of global connections to Australian social movements. The notion of liminality will initially be critiqued through a focus on pre-histories to travel: the ideas, rumours and local problems that can be glossed over in work heralding the power of the moment. Such moments of encounter were, however, still transformative for these activists, with their variety of experiences facilitating what Turner called communitas, spontaneous affinities and solidarities across borders of race, culture and understanding. The pilgrims’ return concludes this discussion, with their ‘translation’ of global ideas into new, local contexts giving them the role not just of a missionary, but also a mediator—disrupting travel’s supposed fleetingness and locating its importance to the transnational flow of ideas during the Sixties.

A Methodology of the Imagination

This paper proposes that management research educators are in need to develop alternative pedagogical approaches to explore the realities of organisational life, and uses Sullivan’s (2005) “Visual Knowing” and dialogue as being central to “know the world”. It advances the idea of the poetics of imagination that is located within the phenomenological lens of Gaston Bachelard’s The Poetics of Space as being an alternative mode of enquiry and analysis, for those wishing to explore organisational realities that go beyond the boundaries of traditional management discourse, and that a methodology of the imagination is possible when combined within the ideas of Paulo Freire’s dialogical process. Examples taken from classroom practice show how the dialogical imagination is fundamental to the formulation of research problems, and concludes this is central to a more radical pedagogical approach not often encountered in the research process, being a challenge to traditional methods of gaining access to organisational realties.

Ecumenism, Civil Rights, and the Second Vatican Council: The American Experience

Ecumenism, Civil Rights, and the Second Vatican Council:The American Experience Joseph P. Chinnici O.F.M. During the half century beginning in 1910 there has emerged, as a result of patient and laborious work, a veritable transformation in inter-church relations. Climaxing the epoch of preparation, the past three years have marked the most significant turning point in Christian history since the 16th century.1 With these words Paul S. Minear (1906-2007), Protestant biblical scholar and influential leader in the Faith and Order Study Division of the World Council of Churches, described the rapid and revolutionary change that had occurred in relationships amongst the Christian churches in the United States between 1961 and 1964. The momentum for this change had been building since the 1910 World Missionary Conference in Edinburgh, Scotland, but the last three years had witnessed a critical and explosive "constitutive moment" for all the Churches.2 Old patterns of relationships marking Protestant, Catholic, and Jewish communities of faith seemed to disappear overnight; new ideas and patterns suddenly crystallized to create a new horizon for ecclesial institutions. The change took place at popular and elite levels, engaging practitioners and academics in novel ways of acting and thinking.3 In the United States it reflected what Robert Wuthnow would later describe as a "restructuring of American religion" that broke apart the inherited and highly [End Page 21] entrenched symbolic religious boundaries in human interactions, identity discourse, gestures, and moral actions.4 The history of the Second Vatican Council in the United States necessarily belongs within this larger context of an epochal change in Catholic, Protestant, and Jewish relationships. The change relating to the Council has a pre-history, cultural context, and constitutive theological and experiential moment. This essay written in the fiftieth year since its inception will explore all three dimensions related to American participation in and reception of the Council during its sessions from John XXIII's opening address on October 11, 1962 to the promulgation of Unitatis Redintegratio, the Decree on Ecumenism, November 21, 1964.5 No attempt is made here to be exhaustive. Clearly ecumenical and interfaith issues were deeply related to key areas of Catholic relationships with the Orthodox, the Jewish community, non-Christians, and the question of religious liberty. The Council's Secretariat for Promoting Christian Unity addressed all four areas, which intersected with each other.6 Since the American contribution to Dignitatis Humanae Personae, the Declaration on Religious Freedom, is well known and has tended to dominate the conciliar history in the United States, this essay will concentrate on the question of ecumenism between Catholics and Protestants with some reference to the other areas.7 The description, based on the Council's printed Acta, archival sources, and [End Page 22] written materials, will conclude with a comment related to the current debates over "rupture," "reform," and "aggiornamento."8 On the Eve of the Council In his 1955 survey of Catholic-Protestant tensions, John J. Kane noted that the dynamism of American society, its rapid economic, political, and demographic change, was constantly altering the status and equilibrium between social groups in the United States. The postwar era had witnessed the emergence of traditional minorities into the public mainstream; African Americans, women, Jews, and Catholics were coming into prominence. The perceptive sociologist claimed that Americans would have to reach a decision as to the type of society they wanted. Would they demand that groups fuse into one through the imposition of law and a homogenous set of beliefs? Would social, religious, and ethnic groups be allowed to retain their identities, but at a psychic and economic price? Or, would citizens choose to create a true democracy where groups could keep their identity but become full participants in society?9 Between 1956 and 1959 the American citizenry, including the Catholic community, seemed to be adopting the third alternative, as society itself moved rapidly away from the inherited religious and cultural constraints of previous eras. In the long run, the Cold War struggle itself helped to develop a shared public vocabulary privileging individual freedom, equality, national unity, and a shared faith in God.10 In addition, suburbanization weakened the ethnic Catholic enclaves' boundaries and represented...

Racial Alterity in the Mestizo Nation

The eviction of Chinese cotton farmers from Mexicali, Baja California serves as a focal point to explore the racial boundaries of dominant discourses of Mexican national identity. By examining the politics of agrarian reform, the article illustrates how the racial alterity of Chinese immigrants to national ideals served to consolidate diverse Mexican peoples as liberal mestizo racial subjects. Racial alterity is further explored by tracing the lives of Mexican women who married Chinese men and their multi-ethnic children. Anti-Chinese politics and conscription of mestizo subjects were central themes in the Mexicanization of Baja California.

Dyadic postural coordination and discourse structure.

This study reports on the relationship between coordinated behavior in dyadic conversation and discourse boundaries in audio‐visual and audio only conditions over various conversation tasks. Instantaneous inter‐ and intraspeaker correlations of time varying head motion and body posture are analyzed for cues marking turn‐taking behavior and are compared against human‐labeled discourse boundaries. Transitions in two‐dimensional (time and delay lag) instantaneous correlation are compared across conditions. Implications for the structure of interaction and development of entrainment in dyadic conversation are discussed. Preliminary analyzes of correlations from mismatched conversations suggest the existence of rhythmic behaviors characteristic of conversation in general. Differences between AV v A only conditions suggest the importance of visual feedback in postural entrainment.

Computer-supported collaboration in production management: an incremental formalisation approach

The management of modern production/operations function is characterised by a general consensus regarding the multi-level nature of capabilities required. These capabilities are the result of decisions and actions that constitute collaboration practice, with associated discourses at the operational, improvement and strategic levels. Although, participative decision making and action within the boundaries of level specific discourses can be accomplished without great difficulty, crossing the boundaries of discourses for achieving consistency in operations is frequently hindered by geographic and cognitive distance, information overload and asymmetries. The above bring up the need for innovative software tools that shift the focus from the collection and representation of information to its meaningful assessment and utilisation. Arguing that a varying level of formality needs to be offered in systems supporting collaborative production management, this paper proposes an incremental formalisation approach that has been adopted in the development of an innovative web-based tool.

Durational Patterning at Syntactic and Discourse Boundaries in Mandarin Spontaneous Speech

This study focused on durational cues (i.e., syllable duration, pause duration, and syllable onset intervals (SOIs)) at discourse boundaries in two dialects of Mandarin,Taiwan and Mainland varieties. Speech was elicited by having 18 participants describe events in The Pear Story film. Recorded data were transcribed, labeled, and segmented into clauses. Discourse boundary indices were used to label discourse disjuncture levels. Results showed that the scope of lengthening included both the final and the penultimate syllables. Pause was a robust but optional indicator for discourse boundaries, and Taiwan Mandarin preferred unfilled over filled ones, while the Mainland variety did not show such strong preferences. Discourse hierarchy corresponded consistently with occurrences of pauses and duration of SOIs, within which pause was the main contributor. Higher discourse levels were more likely to be accompanied by pauses, and were indicated by longer pauses and SOIs. Syllable duration only played a secondary role in indicating discourse disjuncture size when pause was absent.When there was an accompanying pause, Mainland Mandarin relied solely on it to indicate discourse hierarchy, while Taiwan Mandarin used both syllable and pause duration, a dialectal difference that seemed to be rhythm-related. By shortening the degree of lengthening in the boundary syllable and lengthening the following pause at the same time,Taiwan Mandarin increased the absolute and relative duration of pause and maximized its role in indicating discourse hierarchy.The results of this study implied that the use of pause in discourse disjuncture demarcation was more of a language-specific choice while its role in discourse hierarchy encoding is more language-universal.

Better Identity Politics

Suchet's paper is an inspiring demonstration of the power of openness and vulnerability. It offers a clinically daring and theoretically far-reaching account of the transformation that can sometimes occur in the psychoanalytic relationship. My commentary focuses on two of the paper's major threads: the interplay of subjective experience, intersubjective space, and collective forces, and the ethical dimension of the psychoanalytic project. From the outset, the meeting between Ara and Suchet is not only a meeting of bodies and minds, but also a meeting of collective histories and politics. Suchet finds, and in her account powerfully demonstrates, that addressing her patient's trouble requires an exploration of how collective traumas and political narratives infuse the possibilities of intersubjective exchange and subjective meaning. In my commentary I trace and elaborate on the trajectory of this analytic process, contemplating the ways in which identities and identifications involve both familial and social attachments. I attempt to highlight Suchet's contribution to our understanding of how what happens, and is made meaningful, in the register of collective identification and experience, forms the very substance of subjective and intersubjective life, and should be therefore formulated as an intrinsic aspect of the analytic endeavour. Turning to Suchet's engagement with the philosophy of Emmanuel Levinas, I consider her drive to reach beyond the traditional boundaries of psychoanalytic discourse. Following the same drive, I add some ideas developed by Theodor Adorno, as means of illustrating the trouble and the potential for reconciliation inherent in the experience and politics of identity.

Performing to/Against Anti-Intellectual Discourses in Higher Education in the U.S.

In this paper the author critiques the ways in which anti-intellectual discourses discipline qualitative inquiry in higher education in the U.S. Written through multiple embodied performative narratives, the author presents de/colonizing possibilities informed by transnational feminism and critical pedagogy. By focusing on the historicity of particular moments, the author demonstrates how she works and plays with methodological and substantive implications to identify spaces beyond victim narrative that are complicit in and complicated with de/colonizing possibilities. Moreover, the author demonstrates her own de/colonizing moves and the ways in which she attempts to negotiate subversive moves and resist co-optation. The author offers methodological, substantive, and praxis-oriented suggestions to work with/against/at the boundaries of colonial and hegemonic discourses in higher education that discipline knowledge.

The Boundary-spanning Role of Democratic Learning Communities

This multi-case study investigates characteristics and practices in schools that expand the traditional boundaries of school leadership and transform schools into democratic learning communities based on the level of implementation of the IDEALS framework. This investigation serves as a modus to illuminate democratic processes that change schools and address the needs of the students, not the needs of the adults in the system. A sample of five purposefully selected high schools, from the Midwest USA, was utilized. The schools serve Grade 9—12 students, but vary in size, residential area and socioeconomic status of the students. This study illuminates some of the challenges and strategies that facilitate or impede the process of creating more democratic schools that expand the boundaries of inquiry and discourse to include a broader range of community stakeholders and that respect and embrace issues of equity.

The big bang

Over the last couple of years we have become used to the global media informing us about the revolutionary and democratic possibilities of mobile media. As a symbol of technological convergence, the multimedia possibilities of mobile media have become integral to the rise of UCC (user-created content) on the web. From the mobile novels ( keitai shosetsu ) in Japan, the OhMyNews netizens of South Korea, and the political use of mobile phones in the Philippines [Raphael 2003], the democratic and creative potential of mobile media have been exemplified in the Asia-Pacific region. In a way, the rise of mobile media parallels the rise of the webcam [Koskela 2004] by enabling everyday users to document and edit their stories -- but mobile media promises more: a portal to new forms of distribution such as MySpace, Facebook, Cyworld mini-hompy, mixi, 2ch ( ni-channeru ), YouTube, and so on. Much of the innovative mobile media art work has been conducted around hybrid reality and location-based mobile gaming [De Souza and Silva 2006a; 2006; 2004; Davis 2005] to challenge the role of copresence in everyday life -- forging questions around boundaries between the virtual and actual, online and offline, haptic and cerebral, delay, and immediacy. Examples include the PacManhattan (US), Proboscis' Urban Tapestries (UK), Blast Theory (UK), Aware (FIN), Mogi Game (JP), and INP Urban Vibe (SK). In these projects we can see the melding of various traditions and disciplines, often exceeding the boundaries of games studies and new media discourse, apart from exceptions like the ‘relational architecture’ of new media artist, Rafael Lazano Hemmer. Because mobile media grew in an interdisciplinary context, we must ask what role it can play in bringing new challenges to new media practice and theory. How can mobile media proffer insight into new media practice? How can mobile media's history as both a socio-cultural artefact and form of communication provide perception into emerging forms of new media politics in an age of global media? In order to address the potential of mobile media as new media, I will begin by discussing some aspects of what it means to be “mobile” in a period of globalization. I will then discuss South Korea as one of the major global leaders in mobile technologies, contextualising the socio-cultural dimensions of its techno-nationalist policy. I will then turn to the South Korean “mobile hacker” project, called Dotplay, conducted by INP. I argue that through this type of hactivist project we can begin to reflect the art of being immobile and mobile in an age of global UCC “flows”.

Students educating students: insights from organising an international, interdisciplinary conference on surveillance and policing

This article illustrates the multiple ways in which anthropology graduate students crossed the boundaries of educational discourses by encouraging themselves, other students, activists and community leaders to speak in dialogical contexts (Giroux 2005: 73). They did this through the organisation of the Interrogating Diversity Conference. The authors organised this conference in March 2007 at the American University, Washington, DC, to expand scholarship on surveillance and policing in an egalitarian forum. We discuss how students can engage their departments and faculty in building the students' knowledge of both anthropological theories and methodology through shared scholarship. We show how students can 'apply' anthropology to audiences, which will in turn influence policy decision making. In addition, the authors explore how academics can transform knowledge sharing into tools that shape broader political and social dialogue.

Ethical Sharing and Reuse of Qualitative Data

The objective of this paper is to attempt to move beyond the impasse of ethical objections to reusing qualitative data. In doing so, there is no intention of dismissing the importance of ethical debates, in fact, quite the opposite. The debate about ethical reuse needs to be deepened and broadened. First, the current terrain of research ethics will be summarised and situated in the context of broader philosophical ethical frameworks. In contrast, the debates around ethics of archiving have often been narrowly focused on participants' rights. The framework of debate should be broadened first by recognising other entities traditionally deemed within the scope of research ethics, namely the scholarly community and the public. The second useful broadening of the framework is provided by a deontological ethical stance with its focus on duties. In the final section, this expanded framework will be used to rebut several common ethical arguments against archiving qualitative data: archiving violates confidentiality; informed consent for reusing data is impossible; reusing data violates trust between researcher and participant; and, archiving creates an unacceptably high risk of data misrepresentation. If a more general philosophical debate on ethics has something to contribute, the central message must be that no single ethical claim is incontestable. The conclusion will position these debates in a wider context by asking what is at stake when the boundaries of ethical discourse about sharing data are drawn too narrowly.

Ways of looking: Observation and transformation at the Holocaust Memorial, Berlin

Observation is one of the core actions at the Holocaust Memorial in Berlin. Observing fellow visitors, photographing and looking at photos at the memorial transcend its actual time and probe its space and the boundaries of discourse about the past. Based on ethnographic fieldwork, this article focuses on the ways visitors experience the memorial, and argues that in taking and looking at photos at the memorial and observing other visitors and the scene, visitors create a space for self-realization and transformation, in which they explore their relations to the past and to present memory politics. They do so through reflection on the memorial's lack of stated meaning, alongside the impossibility of representing the Holocaust.