By Bernard Bel, Jan Brouwer, Biswajit Das, Vibodh Parthasarathi, Guy Poitevin
The 3rd quantity within the sequence verbal exchange techniques engages in figuring out approaches of communique in terms of cultural configurations and contending forces that permeate them. This quantity is situated on the interface of tradition and communication-exploring ways that interplay, negotiations, or even conflicts are voiced. It re-examines our notion of tradition to teach that groups can't be divided into polarities akin to elite and renowned or dominant and subaltern -establishing that such transparent divisions can't exist in society. tradition is for this reason perceived as a box of contending forces: a milieu of trade, come upon, war of words, and doubtless clash.
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Extra resources for Communication, Culture and Confrontation (Communication Processes)
What would happen next when all kinds of people felt like writing their piece of literature—captain, vicar, trader, craftsman—and started publishing their books? But how could the elite rule over aesthetics, scientific or doctrinal truth, if everyone could get their books printed and when vernacular language placed it at the disposal of many and hardly educated sections of the urban population? With a vernacular Bible, every layman was able to experience that he was entitled to read the Gospel and find his way to salvation under the inspired direction of the Holy Spirit, when for decades doctors in theology, with the strong assistance of secular authorities, were trying to keep for themselves the monopoly of biblical exegesis, denying to ignorants and manual workers in particular the right and capacity to do so.
As a matter of fact, both the essentialist and differentialist principles have strong historical credentials. They are deeply grounded in the initial construction of cultural anthropology as human science (Affergan 1987) by the erstwhile colonialist authorities. Culture as a Milieu of Circulation Opposing approaches are simply mistaken. Let us start from the most common and everyday observation, that there is no such stable object as ‘given cultures’ except for analytical purposes. One may even deny the status of an ‘existing reality’ to culture for the reason that what we observe is a permanent osmosis (Muchembled 1991) or communication of idioms, a constant circulation of aesthetic creations, a mix of forms of life, processes of hybridization and cross-fertilization, blending and overlapping of tastes and cognitive patterns, the capacity to freely incorporate or reinterpret, flexibility to integrate, readiness to share viewpoints.
In 1570 a Catholic French Bible was officially allowed—a revised version of the Geneva Bible—and cheap New Testaments circulated in small format with some success among Catholics. To maintain an orthodox reading of the ‘naked and simple letter’, the text was wrapped with images and religious symbols so that the eye was guided by the commentary and the illustration: the new modes of control had to adjust to the print technologies. A similar though milder polemic took place in the domain of medical knowledge.
Communication, Culture and Confrontation (Communication Processes) by Bernard Bel, Jan Brouwer, Biswajit Das, Vibodh Parthasarathi, Guy Poitevin