2016- 4- 27
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#184
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مُتميزة للمستوى الثامن E
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رد: ~¤¦¦ مجلس مُذاكرة مادة تحلــــيل الخطاب ¦¦¤~
هذا النص من الكتاب خا ص بالهنود الحقيقيين 
32 Tools of Inquiry and Discourses
cannot be a “real Indian” unless one appropriately recognizes other “real
Indians” and gets recognized by others as a “real Indian” in the practices of
doing being-and-becoming-a-“real-Indian.” Being a “real Indian” also requires
appropriate accompanying objects (props), times, and places.
There are many ways one can do being-and-becoming-a-“real-Indian.”
Some of these are (following Wieder and Pratt): “Real Indians” prefer to avoid
conversation with strangers, Native American or otherwise. They cannot be
related to one another as “mere acquaintances,” as some “non-Indians” might
put it. So, for “real Indians,” any conversation they do have with a stranger
who may turn out to be a “real Indian” will, in the discovery of the other’s
“Indianness,” establish substantial obligations between the conversational
partners just through the mutual acknowledgment that they are “Indians” and
that they are now no longer strangers to one another.
In their search for the other’s “real Indianness” and in their display of their
own “Indianness,” “real Indians” frequently engage in a distinctive form of
verbal sparring. By correctly responding to and correctly engaging in this
sparring, which “Indians” call “razzing,” each participant further establishes
cultural competency in the eyes of the other.
“Real Indians” manage face-to-face relations with others in such a way that
they appear to be in agreement with them (or, at least, they do not overtly
disagree); they are modest and “fit in.” They show accord and harmony and
are reserved about their own interests, skills, attainments, and positions. “Real
Indians” understand that they should not elevate themselves over other “real
Indians.” And they understand that the complex system of obligations they
have to kin and other “real Indians” takes priority over those contractual
obligations and pursuit of self-interest that some “non-Indians” prize so highly.
“Real Indians” must be competent in “doing their part” in participating in
conversations that begin with the participants exchanging greetings and other
amenities and then lapsing into extended periods of silence. They must know
that neither they nor the others have an obligation to speak—that silence on
the part of all conversants is permissible.
When they are among “Indians,” “real Indians” must also be able to
perform in the roles of “student” and “teacher” and be able to recognize the
behaviors appropriate to these roles. These roles are brought into play when
the appropriate occasion arises for transmitting cultural knowledge (i.e.,
things pertinent to being a “real Indian”). Although many “non-Indians” find
it proper to ask questions of someone who is instructing them, “Indians”
regard questions in such a situation as being inattentive, rude, insolent, and
so forth. The person who has taken the role of “student” shows attentiveness
by avoiding eye contact and by being silent. The teaching situation, then, as
a witnessed monologue, lacks the dialogical features that characterize some
Western instruction.
While the above sort of information gives us something of the flavor of
what sorts of things one must do and say to get recognized as a “real Indian,”
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التعديل الأخير تم بواسطة Sitah.Alotaibi ; 2016- 4- 27 الساعة 01:51 PM
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