By Christina S. Beck
Communication Yearbook 31 maintains the culture of publishing wealthy, state-of-the-discipline literature studies. This quantity deals insightful descriptions of study in addition to reflections at the implications of these findings for different parts of the self-discipline. Editor Christina S. Beck provides a various, foreign number of articles that spotlight empirical and theoretical intersections within the communique discipline.
Chapters during this quantity comprise stories of literature on silence in dispute, speaking approximately melanoma, interpersonal clash, trauma, identification, paintings relationships, conversation and group, and media content material diversity.
This quantity should be necessary to students around the communique self-discipline. Communication Yearbook 31 might be really worthwhile to students within the parts of interpersonal, future health, organizational, kin, and intercultural verbal exchange; language and social interplay, and media studies.
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Extra resources for Communication Yearbook 31
Braithwaite (1990), for instance, conducted a cross-cultural test of Basso’s hypotheses. Based on 13 ethnographic reports gathered from other studies (of Native American, East Asian, African, and African-Â�American cultures), Braithwaite determined that members used silence as a primary management strategy when confronted with uncertain, unpredictable, or ambiguous relationships or information. Likewise, Saunders (1985) presented evidence that Italians, often stereotyped as noisy and emotional, employ silence as a tactical response to social uncertainty.
B. Greene, 1940; Reuter, 2005). indb 3 6/22/07 9:11:08 AM ˘ Kris Acheson the same individuals in varied contexts—so much so that Jaworski (1997) recommended thinking of silences metaphorically instead of attempting to delineate one precise definition for silence. 4 In Mildorf’s (2005) treatment of abuse and power in relationships, silence is silencing—the imposed inability to name oneself, events, or others, and the internalization of the naming performed by others—whereas Maitra (2004) also equated silence with silencing but defined it differently as the inability to make oneself understood, such as when a man interprets a woman’s no as a coy yes.
Poyatos (2002) concluded that this imposed silence is so painful and the threat of it so feared that we “tend to identify silence itself with it” (p. 318). , feminist and postcolonial writings). To many critical scholars, silence symbolizes lack of voice and therefore carries the negative associations of oppression, marginalization, lack of agency, loss of culture, lack of power, and the inability to express oneself or ascribe one’s own identity (Carabas & Harter, 2005; Clair, 1998; Conn, 2004; Hegde, 1996; Houppert, 1999; Jaworski, 1992, 1993; Kramarae, Schulz, & O’Barr, 1984; Raab, 1996; Rubik, 1996; Scollon, 1985; Wayne, 1996).