Sequencing in social repair: A Markov grammar of children's discourse about transgressions

A Markov grammar was developed to account for the sequence of conversational moves in discourse about transgressions. This discourse interrupts ongoing activity and functions to repair the social fabric when inappropriate or awkward behavior has attracted the attention of interactants. A corpus of 1248 such interchanges, obtained in 90 hr of observation in kindergarten through fourth grade classrooms, was the basis of the grammar. Beginning with theoretical assumptions about the canonical form of these interchanges, the process of grammar development was explicitly described and the direction given by pragmatic considerations (such as attaining a balance between parsimony and accuracy) was discussed. The resultant grammar accounted for 83% of the corpus and served as a framework within which age and context effects on the discourse were explored. Loglinear analyses of multiway contingency tables at each transition point in the grammar revealed that the presence vs absence of an adult in the interchange affected the relative preferences for different alternatives at one juncture, but that subjects' ages did not influence the sequencing of discourse as described by the model. The overall approach was considered in relation to the more traditional uses of Markov models and its strengths, weaknesses, and future promise for discourse analysis were discussed.     

Graced Life After All? Terrorism and Theology on July 22, 2011

On the afternoon of July 22, 2011, a white Norwegian killed seventy‐seven people in and around Oslo. A majority of those killed where Social Democratic youth, camping on the island of Utøya. Dressed as a Norwegian policeman, Anders Behring Breivik took the ferry over to the island and shot sixty‐nine children with a pistol and a semi‐automatic gun. The weapons were carved with Rune names and dedicated to Thor and Odin, the war gods in Norse mythology. About ninety minutes before the attacks, Breivik had published a 1,500‐page manifesto on the Internet, urging radical nationalists in Europe to defend Christianity by fighting back Islamic migration, multiculturalism, and feminism. I propose to analyze how a new project linking “Christian and pagan” was launched through the Oslo massacres. I also make a distinction between the sacrificial aspects of a bloody massacre, and the non‐bloody acts of love that manifested among surviving youth at Utøya, and ask if these contrary acts express, or at least involve, two radically different ways of doing religion.