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Keywords
Abstract
Scholars have converged on a theory that ritual involves poetically dense
guration of macrocosmic order in microcosmic action. I illustrate this
by surveying work on how ritual and oratory involve coordination of
action across multiple semiotic media. I review at greater length the poetic density theorys interest in how ritual and oratory causally shape
peoples worlds, and the theorys interest in the edginess of ritual as a
site of articulation between actors with disparate political positionalities.
Much scholarship now examines norms of the pragmatics of sign use
(not just signications semantics, so to speak) as being of a piece with
the poetic, gurational organization of ritual and oratorical processes.
This turn of attention is important for understanding what it means
that ritual seems to be action about the organization of action itself. A
nal element in ritual and oratorys poetic density surveyed here is their
nesting in culturally variable ideologies of ritual and oratorical genres
themselves.
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INTRODUCTION
Semiotic: having to
do with signication,
or ways in human
experience that the
presence of something
also makes present
something else
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Indexicality: mode of
signication involving
a felt quality of causal,
spatiotemporal
contiguity between
one element and what
it additionally makes
present
Poetics: relations of
patterned similarity
and difference between
elements in a
performed series of
semiotic acts, giving
the series aesthetic
force
Iconicity: mode of
signication involving
a felt quality of
likeness between one
element and what it
additionally makes
present
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Metasemiosis:
signication about the
activity of signication
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WORLD-MAKING
Kelly & Kaplan (1990) emphasized rituals links
to politics and history. This family of issues
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Pragmatics: aspects
of signication having
to do with sign use,
such as models of the
relations between talk,
speakers, and hearers
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classroom interaction with their foreign language teacher. Dialogic presence of multiple
agents of speaking in single utterances has been
a core theme of work on oratory and ritual
speech (Duranti & Brenneis 1986; Agha 1997;
Gaenszle 2002; Demmer 2007, p. 49). Often
participation frameworks of delegation or
diffusion of oratorical roles are important
to making speech unattributable to a single
voice (Graham 1993, Yankah 1995, Keane
1997b). Social networks of transmission and
repetition of speech iconically and indexically
support the sense of its divine emanation
(Engelke 2004) or other qualities of social and
ontological distance between beings involved
in the communication (Keane 1997a,b; Hanks
2000). Tomlinson (2004) underlines how
Fijian solicitation of divine aid through prayer
not only resolves afictions but also deepens
supplicants sense of powerlessness. Across
these diverse cases, power has something of a
Maussian feel: A speaker afliates to it by giving
it up or by entering into delicate dances of
checking and rechecking the interdependence
and boundaries of ones own personhood
vis-`a-vis consociates and divinities.
Another overlapping emphasis has been on
how speech forms are densely indexical and
iconic of understandings of the social and moral
relation of speakers and listeners. The listening relation in some settings may itself be a basic model of subordination (Hirschkind 2006),
whereas in others it is conceived as a relation
of joint responsibility or mutual completion
( Jackson 2012; Kuipers 1998, pp. 7476). Elsewhere, orientation to the listenerrather than
expression of the speakeris a template of the
social as such (Robbins 2001a). Numerous authors (e.g., Bate 2009, Jackson 2012, Lempert
2011) are broadly concerned with ways oratory creates its audiences by addressing them in
particular modes, a concern overlapping with
scholarship on formation of publics through
specic modes of mass-mediated communicative address (Cody 2011, this volume).
While demonstrating that the poetics and
pragmatics of how orators speak shape peoples
notions of polity and their convictions about
specic political decisions, the above-noted linguistic anthropological works also empirically
underline the partiality and indeterminacy of
specic efforts of speech-based world-making.
This theme has also been central to the theoretical convergence in studies of ritual. Intrinsic to
the idea of ritual as hyperelaboration of semiotic
relationalities is that there are too many of these
links in play, that they conict with each other
(albeit sometimes systematically so), and that as
an other formation in relation to what lies beyond it, ritual principles will be pitched against
competing macrocosmic understandings not
signied by the ritual except by occlusion
(Valeri 1985, p. xi; Handelman 1990, p. 9).
These are some of the forces leading toward
such generalizations as that a custom does not
become a ritual until people can disagree about
its meaning (Humphrey & Laidlaw 1994,
p. 12). A ritual You are here sign coexists and
competes with other such signs, only succeeds
partially and provisionally in convincing anyone of a macrocosmic orders existence, and appears to different persons as containing very different macrocosmic maps and guiding arrows.
One nuanced ethnography of political dimensions of ritual guration is Miness (2005)
study of caste politics in Tamil temple festivals.
Issues such as the village-dening path of inclusion and exclusion taken by a procession, or
the order and manner in which audiences gain
access to a deitys gifts of ash, are focused sites at
which economically rising castes revise the villages heritage of Brahmin ascendancy, and at
which members of enduringly dominated castes
struggle with hierarchys indignities (on processions, see also Schnell 1999, Bryan 2000). Many
other authors similarly show rituals to be ash
points of political conict, around which people
are provoked to articulate new discontent with
structures of inequality (e.g., Smith 2004). Like
Mines and others, Merlan & Rumsey (1991)
draw on categories from Voloshinov or Bakhtin
to characterize how conicting evaluations can
adhere to the same acts, as when certain community members label as insane (pp. 192, 219)
the New Guinea women who successfully innovated a previously unknown oratorical practice.
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Linguistic
ideologies: language
users tacit or overt
reexive sensibilities
about language, and
their sensibilities about
specic modes of its
use
Semiotic ideologies:
sign users reexive
sensibilities about the
denition, value, and
effects of different
semiotic systems they
use
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IDEOLOGICAL VARIATION IN
THE DEFINITION AND VALUE
OF RITUAL OR ORATORY
One important feature of recent research on
rituals relation to history and politics has
been deepened concern with cross-cultural and
cross-historical variability in peoples ideologies of ritual, following the lead of literature
on linguistic ideologies in particular or semiotic ideologies generally (Keane 2006). Here
ritual is understood to be not universal or
constant, but dependent for its denition and
ourishing on reexive models about ritual. A
similar insight has been a central area of innovation in recent work on oratory. Indeed, advances in scholarship on ritual and oratory alike
in these areas have often been led by work on
ritual speech or work that examines interplay in
single societies between ideologies of nonverbal
ritual and ideologies of language.
Robbins (2001a,b; 2007) explores one
New Guinea peoples ideological distrust of
language as a medium for knowing personal
intentions or social states and their high esteem
for ritual exchange of tangible objects as
reliable measures of truth (see also Merlan &
Rumsey 1991). Contrasting this conguration
with Protestantisms valuing of sincere spoken
expression of subjective interiority and distrust
of ritual, Robbins suggest that these variations
in semiotic ideology are a main site of cultural
and moral struggle in processes of religious
conversion (also Keane 2006, Schieffelin 2007,
Seligman et al. 2008, Bate 2010). Kohn (2002)
describes a situation in which incomers enacting ritual emblems of belonging are tolerated
but are not received as insiders unless they engage in appropriate everyday social interaction.
Stasch
Such cases illustrate that ritual efcacy is mediated by culturally particular sensibilities about
what ritual should look like, whether it should
be practiced, what it can do, and what else
it should be combined with. Other work has
sought to historicize the category ritual itself
to particular political conditions (Asad 1993,
Pemberton 1994) or has attempted to typologize kinds of rituals associated with fundamentally different institutional formations (Handelman 1990, Humphrey & Laidlaw 1994).
Research on oratory has similarly explored
oratorical forms cross-cultural embeddedness
in language ideologies different from the individualistic and reference-focused models dominating European theory. In her alreadymentioned account of political speech in an
Amazonian society, Graham (1993) argues that
Xavante assumptions that relations between
persons are the locus of political agency contrast
with a Habermasian ideology of political process as emerging out of communication of individual intentions. This case underscores that
different oratorical forms consist of culturally
and contextually particular clusters of communicative norms (also Basso 2009; Besnier 2009,
pp. 12083; Manning 2007, pp. 19293) and
that the folk model of oratory as necessarily a
matter of a single apical gure addressing some
multitude (Bate 2009, p. 50) is only one possibility among others. In his own study, Bate
(2009) charts how Tamil campaign oratory is
oriented by a model of the desirability of devotional proximity to superiors, with audiences
or cospeakers signifying through subordination
their own participation in the power of the
praised. He examines the related paradox of
the postcolonial democratic turn toward a created register of beautiful, archaicism-marked
Tamil not controlled by the very audiences who
are persuasively moved by it.
In work on the Malagasy oratorical practice
of kabary classically discussed by Ochs (1973),
Jackson (2008, 2009) explores how this genre
is embedded in notions that a speakers role
is not to deliver an ultimate message but to
share a path of thought that audiences can
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CONCLUSION
Ritual and oratory are interesting cases of basic
anthropological topics that have been around
for a long time, but about which genuinely new
theoretical and empirical insights are very much
possible to achieve. Even the model of ritual as
poetically dense guration of macrocosmic orders in microcosmic acts, which I claim to be
a well-established paradigm, is perhaps still in
need of its benchmark full-length theoretical
statement and empirical demonstration. The
language-learning and evidence-gathering investments demanded by serious work on both
these topics are often exceptionally daunting. I
hope to have provided some reminders, though,
that the effort yields valuable rewards.
DISCLOSURE STATEMENT
The author is not aware of any afliations, memberships, funding, or nancial holdings that might
be perceived as affecting the objectivity of this review.
ACKNOWLEDGMENTS
I am grateful to Joel Robbins, Alan Rumsey, and Francis Cody for eleventh-hour support.
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Prefatory Chapter
Anthropological Relocations and the Limits of Design
Lucy Suchman p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 1
Archaeology
The Archaeology of Consumption
Paul R. Mullins p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 133
Migration Concepts in Central Eurasian Archaeology
Michael D. Frachetti p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 195
Archaeologists and Indigenous People: A Maturing Relationship?
Tim Murray p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 363
Archaeological Ethnography: A Multitemporal Meeting Ground
for Archaeology and Anthropology
Yannis Hamilakis p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 399
Archaeologies of Sovereignty
Adam T. Smith p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 415
A Century of Feasting Studies
Brian Hayden and Suzanne Villeneuve p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 433
Biological Anthropology
Menopause, A Biocultural Perspective
Melissa K. Melby and Michelle Lampl p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p53
Ethnic Groups as Migrant Groups: Improving Understanding
of Links Between Ethnicity/Race and Risk of Type 2 Diabetes and
Associated Conditions
Tessa M. Pollard p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 145
From Mirror Neurons to Complex Imitation in the Evolution
of Language and Tool Use
Michael A. Arbib p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p p 257
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