Rhetorical Argumentation in Italian Academic Discourse

The recent trend in institutional communication research seems to foster the image of the University as a private organization significantly oriented towards a policy of customer satisfaction. Following the concept of organizational culture, institutional settings too are conceived as organizational contexts, where discourse is a privileged vehicle to convey and spread values, traditions and artifacts, both through internal and external communication practices. Thus, within academic discourse organizational culture is shaped and perpetuated by specific devices of rhetorical argumentation. The corpus of data consists of two different examples of academic discourse: the self promotional endorsement letters of the academic candidates to the chancellor’s position on occasion of the elections and the inaugural speeches proclaimed by the chancellors in charge during the opening celebration of the academic year. The first kind of academic discourse could be meant as an example of political discourse since the candidates use communication strategically and manipulate their academic membership as a rhetorical device to support their aims. On the other hand, the second example is a mere celebration of academic culture which through linguistic rituals recalls and perpetuates the basic values of this microcosm. The data have been analysed with the critical discourse analysis and diatextual analysis which pay particular attention to the context of speech. Moreover, attention has been focused on the metaphors and on the meta-discursive cues. The results show that although with different purposes academic discourse use similar discursive and rhetorical strategies as both belong to the same organization.     

‘How can we help when she won't tell us what's wrong?’ Professionals working with South Asian women who have experienced sexual abuse

In this paper, we explore some of the issues facing professionals in the UK currently involved in providing services for South Asian women who have experienced sexual abuse. The study describes part of a wider Economic and Social Research Council funded project, based upon interviews and focus groups with both professionals and women survivors of sexual abuse. Drawing on semi‐structured interviews and two focus groups with 37 professionals including psychological therapists, refuge and project workers, from a range of organisations, our aim in this paper is to provide a discursive analysis of some of the key dilemmas faced by professionals working with sexual abuse in South Asian communities by exploring two central interpretive repertoires: ‘culture not self’ and ‘symptom talk as solution’. The analysis indicates that professionals face a series of dilemmas when working with South Asian women survivors. They highlight the tension between individualised models of personhood in many psychological therapies and the challenge to these by South Asian communities who hold a more relational view of the person. One of the strategies used by professionals to work with the tensions between ‘culture’ and the ‘reality’ of the survivor's pain was the translation of women's distress into symptoms of mental disorder. However, the consequences of this intervention raised some serious issues, including further pathologisation and stigma. The implications of these findings will be discussed in terms of how to understand the experiences of South Asian women from a more socially grounded perspective and to explore the issues they face in accessing and receiving appropriate services to deal with the aftermath of sexually abusive experiences. Copyright © 2006 John Wiley & Sons, Ltd.     

Public prejudice as collaborative accomplishment: towards a dialogic social psychology of racism

Existing social psychological perspectives tend to overlook the fact that public expressions of racial, ethnic or national prejudice normally constitute collaborative accomplishments, the product of joint action between a number of individuals. Awareness of the inherently dialogical character of prejudiced talk affords appreciation of the ways in which expressions of ethnic or racial antipathy need not simply be used to display a speaker's private attitudes or to defend a group position, but may also be oriented to the local context of talk in action. Recognizably prejudiced talk may be used to claim the floor, to bully, to amuse, to shock, to display intimacy and solidarity, to mark a variety of personal and social identities or to key the informal, backstage, character of a social encounter. The fact that prejudiced talk can be intricately woven through the delicate choreography of everyday sociability may greatly complicate any attempts to challenge it. Copyright © 2006 John Wiley & Sons, Ltd.     

National identity and international giving: Irish adults' accounts of charitable behaviour

Research on helping behaviour has emphasized the importance of the group and particularly the nation in establishing the norms and boundaries of emergency helping. Less attention has been paid to the role of the national group in longer‐term routine helping such as charitable giving. This is particularly important given recent research on intergroup helping which points to the impact of power relations on willingness of national groups to give and receive aid. The present research examines people's accounts of charitable giving in their day‐to‐day lives in Ireland, a country which has recently undergone a transformation in economic development and international relations. Discursive analysis of five focus groups with 14 Irish university students illustrates how participants proactively invoke national identity to account for giving or withholding charity. Our findings demonstrate how Irish national identity can be strategically and flexibly used to manage participants' local moral identity in the light of Ireland's changing international relations and in particular how participants display concerns to be seen to intend ‘autonomous’ rather than ‘dependency’‐oriented helping. The findings suggest that both national identity and international relations provide resources for individuals negotiating the complex demands and concerns surrounding charitable giving. Copyright © 2009 John Wiley & Sons, Ltd.     

JEFFREY STOUT ON DEMOCRACY AND ITS CONTEMPORARY CHRISTIAN CRITICS

Jeffrey Stout addresses two of the main criticisms of liberal democracy by its contemporary neotraditionalist Christian critics: that liberal democracy is destructive of social tradition, and thereby of virtue in the citizenry, and that liberal democracy is inherently secular, committed to expunging religious voices from the public arena. I judge that Stout effectively answers these charges: liberal democracy has its own tradition, it cultivates the virtues relevant to that, and it is not inherently hostile to piety. What Stout does not do, I suggest, is take the next step of showing, positively, that Christianity can and should affirm the substance of liberal democratic society. This is due, in good measure, to the fact that Stout never tells us, except in off‐hand comments, what he takes the substance of liberal democracy to be. And this, in turn, is due to his way of employing pragmatism: he uses pragmatism to give an account of human society generally, not of liberal democratic society. I raise some questions about the general account that pragmatism gives of human society, and thus about the account that it would give of liberal democracy.     

Counselor–Advocate–Scholar Model: Changing the Dominant Discourse in Counseling

Discourse represents the languages, ideas, and images that together shape one's understanding of the world. In counseling, discourse determines clinical practice. The authors posit that dominant discourse in counseling promotes an intrapsychic status quo that discounts the relationship between individuals and their environment, which often leads to office‐bound interventions that are inadequate in addressing issues of oppression. The counselor–advocate–scholar model (Ratts & Pedersen, 2014 ) is introduced to expand current discourse to include advocacy and research to better address systems of oppression. El discurso representa los idiomas, ideas e imágenes que, en su conjunto, dan forma a nuestra comprensión del mundo. En la consejería, el discurso determina la práctica clínica. Los autores proponen que el discurso dominante en la consejería promueve un status quo intrapsíquico que no tiene en cuenta la relación entre los individuos y su medio, lo que con frecuencia lleva a intervenciones limitadas a la oficina que no resuelven de forma adecuada los problemas relacionados con la opresión. Se introduce el modelo consejero‐defensor‐investigador (Ratts & Pedersen, 2014 ) para expandir el discurso actual de forma que incluya la defensoría e investigación, y así abordar mejor los sistemas de opresión.     

Teacher discourse constructing different social positions of pupils in Finnish separative and integrative religious education

Abstract

This article examines social practices within classroom discourse in two different Finnish religious educational contexts. The article critically observes the construction of certain positions and identities as part of the school discourse and the inclusive vs exclusive practices of language. The research material consists of classroom observations and staff interviews from two separate studies. The first study investigates two cases in separative religious education (RE), Islamic and Lutheran. The second study deals with integrative practices of RE. In this study, discourse analysis as a methodological tool is used to examine discursive practices in RE lessons. The study will explore the following question: What kinds of subjectivities are constructed through teachers’ discursive practices in separative and integrative RE? The study will demonstrate that teachers use scientific language to underline the objective nature of RE and use the language of belonging to engage their pupils on a personal level. The former ends up silencing the religious stance, while the latter often excludes those who do not share those specific experiences. The findings reveal some challenges in developing inclusive teaching.     

Maya Moral and Ritual Discourse: Dialogical Groundings for Consuetudinary Law

Toward the end of the twentieth century, Highland Maya intellectuals and activists in Guatemala began to argue for the recognition of indigenous customary law, rooted in traditional Maya moral and ritual discourse. Such law is often in tension with the Western notion of rights (grounded in the idea of universal reason) that undergirds national and international treatises regarding indigenous peoples. This essay identifies three distinct but mutually engaged pairs of moral concepts—hot/cold, left/right (or positive/negative), and favorable/not favorable—articulated through K'iche' Maya quotidian and ceremonial practices and speech. It also identifies the extent to which they do not necessarily align with Western (Abrahamic and religious) notions of good and bad. These three pairs of moral terms, specifically as conserved through the high‐register of Maya discourse used by traditional ceremonial specialists, illustrate a normative means by which Highland Maya discern understandings of justice, and ground their advocacy for restorative (rather than retributive or punitive) justice.     

Constructing and contesting threat: Representations of white British Muslims across British national and Muslim newspapers

White British Muslims pose a challenge to racialised representations of British Muslims as non‐white, foreign and Other. By drawing on tools from Critical Discourse Analysis to develop Social Representations Theory on a micro‐analytic level, and making connections with other relevant social psychological theories on intergroup relations, this article examines the constructions of white British Muslims as a threat in six national and two Muslim British newspapers. It looks at how discourses are used to create, perpetuate and challenge the ‘hegemonisation’ of social representations in majority and minority press. The findings show that white British Muslims are portrayed as a threat not just despite of, but because of, their position as part of the ‘white British’ ingroup. Consequently, the threat they pose often leads to their Muslimness being emphasised. This was, at times, contested, however, either through direct challenges, or by making the threat ambivalent by drawing on their whiteness.