[ مذاكرة جماعية ] : : 00|| تجمع مادة ::Discourse analysis ::تحليل الخطآب ||00

[JUST--ME]

Being a ''real Indian'' is not something one can simply be Rather. It is something that one becomes in and
through, that is…………………

a. carrying out the actual performance of being a real Indian
b. kinship only.
c. Something that one can simply be without doing it
d. carrying out the actual performance of being a real Indian and kinship




Helpzzzzz

انا عارفة انذكر هالسوال .. !! بس ما احد حدد الاجابة الصح

انا شاكة ب C !!

هل من مصحح ؟؟





..................................The Discourses we enact existed ........................ and most of them will exist

a.After each of us came on the scene / long long we have left the scene
a.before each of us came on the scene / long after we have left the scene.
a.before each of us left on the scene / long after we have come the scene
a.After each of us left on the scene / long long we have come the scene
كبرياء عزيزتي ما اكدتي الاجابة الصحيحة مع اني شاكة ب اول وحدة !!!

[آبو نوآف]

ماذبحني في هالمادة الا ذا الهنود ):

[نسْ .]

المشاركة الأصلية كتبت بواسطة JUST--ME

Being a ''real Indian'' is not something one can simply be Rather. It is something that one becomes in and
through, that is…………………

a. carrying out the actual performance of being a real Indian
b. kinship only.
c. Something that one can simply be without doing it
d. carrying out the actual performance of being a real Indian and kinship



الجواب D


Helpzzzzz

انا عارفة انذكر هالسوال .. !! بس ما احد حدد الاجابة الصح

انا شاكة ب C !!

هل من مصحح ؟؟





..................................The Discourses we enact existed ........................ and most of them will exist

a.After each of us came on the scene / long long we have left the scene
a.before each of us came on the scene / long after we have left the scene.
a.before each of us left on the scene / long after we have come the scene
a.After each of us left on the scene / long long we have come the scene
كبرياء عزيزتي ما اكدتي الاجابة الصحيحة مع اني شاكة ب اول وحدة !!!

a.before each of us came on the scene / long after we have left the scene.

[Musa3ad]

هذي نسختها من انطباعات احد الاختبارات السابقه

1-Though critical thinking about the analysis of texts is as ancient as mankind, discourse analysis is perceived as the product of postmodern period


2- Analysis of discourse looks not only at the basic level of what is said, but takes into consideration the surrounding social and historical contexts

3-Language has a magical property: when we speak or write we craft what we have to say to fit the situation or context in which we are communicating

4-, that we fit our language to a situation or context that our language, in turn, helped to create in the first place

5-is rather like the “chicken and egg” question


6-and committee meetings didn’t already exist, speaking and acting this way would be nonsense.

7-1.The meaning and value of aspects of the material world: I enter a plain, square room, and speak and act in a certain way (e. g. like someone about to run a meeting), and, low and behold, where I sit becomes the “front” of the room.

8-5.Connections: I talk and act so as to make what I am saying here and now in this committee meeting about whether we should admit more minority students connected to or relevant to (or, on the other hand, not connected to or relevant to) what I said last week about my fears of losing my job given the new government’s turn to the right.

9-Semiotics (what and how different symbol systems and different forms of knowledge “count :” ) I talk and act so as to make the knowledge and language of lawyers relevant (privileged), or not, over “everyday language” or over “non-lawyerly academic language” in our committee discussion of facilitating the admission of more minority students.

10-Situated identities,” that is, different identities or social positions we enact and recognize in different settings.

11-Conversations” with a capital “C,” that is, long-running and important themes or motifs that have been the focus of a variety of different texts and interactions (in different social languages and Discourses) through a significant stretch of time and across an array of institutions.

12-When you speak or write anything, you use the resources of English to project yourself as a certain kind of person, a different kind in different circumstances.

13-. If I have no idea who you are and what you are doing, then I cannot make sense of what you have said,

14-. You project a different identity at a formal dinner party than you do at the family dinner table

15-connected to different sorts of status and social goods, is a root source of inequality in society.

16-“what” is a socially-situated activity

17-we will see below that the warning on an aspirin bottle actually communicates multiple whos.

18-Though I have focused on language, it is important to see that making visible and recognizable who we are and what we are doing always requires more than language

19-The term “real Indian” is, of course, an “insiders’ term.” The fact that it is used by some Native Americans in enacting their own identity work does not license non- Native Americans to use the term.

20-. 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.


21-The key to Discourses is “recognition.” If you put language, action, interaction, values, beliefs, symbols, objects, tools, and places together in such a way that others recognize you as a particular type of who (identity) engaged in a particular type of what (activity) here and now, then you have pulled off a Discourse (and thereby continued it through history, if only for a while longer).

22-It is sometimes helpful to think about social and political issues as if it is not just us humans who are talking and interacting with each other, but rather, the Discourses we represent and enact, and for which we are “carriers.” The Discourses we enact existed before each of us came on the scene and most of them will exist long after we have left the scene

23-of the long-running and ever-changing “conversation” in the U.S. and Canada between the Discourses of “being an Indian” and “being an Anglo” or of the different, but equally long


24-- This is what I call “recognition work.” People engage in such work when they try to make visible to others (and to themselves, as well) who they are and what they are doing

25-Each social language has its own distinctive grammar. However, two different sorts of grammars are important to social languages, only one of which we ever think to study formally in school. One grammar is the traditional set of units like nouns, verbs, inflections, phrases and clauses. These are real enough, though quite inadequately described in traditional school grammars. Let’s call this “grammar one.”

26-the aspirin bottle is heteroglossic. That is, it is “double-voiced,”

27-A situated meaning is an image or pattern that we assemble “on the spot” as we communicate in a given context

28-the following two utterances: “The coffee spilled, get a mop”; “The coffee spilled, get a broom” (p. 48). In the first case, triggered by the word “mop” in the context, you assemble a situated meaning something like “dark liquid we drink” for “coffee”;


29-A material aspect, that is, the place, time, bodies and objects present during
interaction (Clark 1997; Latour 1991; Levinson 1996).


30-A political aspect, that is, the distribution of “social goods” in the interaction, such as, power, status, and anything else deemed a “social good” by the participants in terms of their cultural models and Discourses, e.g. beauty, intelligence, “street smarts,” strength, possessions, race, gender, sexual orientation, etc. (Fairclough 1989, 1992, 1995; Gee 1996; Luke 1995).

31-cultural models.” Cultural models are “storylines,” families of connected images

[-كبرياء-]

المشاركة الأصلية كتبت بواسطة واكووو

[] which comes first the situation or the language ?

المشاركة الأصلية كتبت بواسطة واكووو

chicken and egg

also which comes first ??

هذه اسئله -- يعني يقولك زي ما هو انوو ما حد يعرف وش الي جأء قبل -- الجاجه او البيضه --
ايضا الللغه ماحد يعرف او تعددت الاراء حول الي جاء قبل --

انا صح ولا فيه شيء in my brain

[xviisara]

المشاركة الأصلية كتبت بواسطة ѕυℓтαη

هذا الشرح /
being a “real indian” is not something one can simply be. Rather, it is something that one becomes in and through the doing of it, that is, in carrying out the actual performance itself. Though one must have certain kinship ties to get in the “game,” beyond this entry criterion, there is no being (once and for all) a “real indian,” rather there is only doing being-or-becoming-a-“real-indian.” if one does not continue to “practice” being a “real indian,” one ceases to be one

- ليس سهلا ان تكون هنديا حقيقيا ان اردت ، هو شئ يصحبه الشخص من خلال عمله ان يكون كذلك ، الاداء الفعلي نفسه

kinship تعني القرابة

طيب وهذا ايش يقصد فيه ؟
من المحتوى

[-كبرياء-]

المشاركة الأصلية كتبت بواسطة JUST--ME

Being a ''real Indian'' is not something one can simply be Rather. It is something that one becomes in and
through, that is…………………

a. carrying out the actual performance of being a real Indian
b. kinship only.
c. Something that one can simply be without doing it
d. carrying out the actual performance of being a real Indian and kinship




Helpzzzzz

انا عارفة انذكر هالسوال .. !! بس ما احد حدد الاجابة الصح

انا شاكة ب C !!

هل من مصحح ؟؟





..................................The Discourses we enact existed ........................ and most of them will exist

a.After each of us came on the scene / long long we have left the scene
a.before each of us came on the scene / long after we have left the scene.
a.before each of us left on the scene / long after we have come the scene
a.After each of us left on the scene / long long we have come the scene
كبرياء عزيزتي ما اكدتي الاجابة الصحيحة مع اني شاكة ب اول وحدة !!!

--- ^^ حليتها --

المشاركة الأصلية كتبت بواسطة آبو نوآف

ماذبحني في هالمادة الا ذا الهنود ):

خذها من قاصرها الهندي ما يحب احد يحتك فيه << طبعا هنا يتكلمون عن هنود الحمر مو الهنود الي عندنا
وما يتكلمون مع الغرباء -- وما عندهم شيء اسنه معاارف وما يحبون احد ييحتك فييهم
ومو من الساهل تكوون هندي حقيقي صعبه تصير هندي من الباب للطاقه

المشاركة الأصلية كتبت بواسطة نسْ .

a.before each of us came on the scene / long after we have left the scene.

المشاركة الأصلية كتبت بواسطة Musa3ad

هذي نسختها من انطباعات احد الاختبارات السابقه
يجزآآك الجنه يارب

1-Though critical thinking about the analysis of texts is as ancient as mankind, discourse analysis is perceived as the product of postmodern period


2- Analysis of discourse looks not only at the basic level of what is said, but takes into consideration the surrounding social and historical contexts

3-Language has a magical property: when we speak or write we craft what we have to say to fit the situation or context in which we are communicating

4-, that we fit our language to a situation or context that our language, in turn, helped to create in the first place

5-is rather like the “chicken and egg” question


6-and committee meetings didn’t already exist, speaking and acting this way would be nonsense.

7-1.The meaning and value of aspects of the material world: I enter a plain, square room, and speak and act in a certain way (e. g. like someone about to run a meeting), and, low and behold, where I sit becomes the “front” of the room.

8-5.Connections: I talk and act so as to make what I am saying here and now in this committee meeting about whether we should admit more minority students connected to or relevant to (or, on the other hand, not connected to or relevant to) what I said last week about my fears of losing my job given the new government’s turn to the right.

9-Semiotics (what and how different symbol systems and different forms of knowledge “count :” ) I talk and act so as to make the knowledge and language of lawyers relevant (privileged), or not, over “everyday language” or over “non-lawyerly academic language” in our committee discussion of facilitating the admission of more minority students.

10-Situated identities,” that is, different identities or social positions we enact and recognize in different settings.

11-Conversations” with a capital “C,” that is, long-running and important themes or motifs that have been the focus of a variety of different texts and interactions (in different social languages and Discourses) through a significant stretch of time and across an array of institutions.

12-When you speak or write anything, you use the resources of English to project yourself as a certain kind of person, a different kind in different circumstances.

13-. If I have no idea who you are and what you are doing, then I cannot make sense of what you have said,

14-. You project a different identity at a formal dinner party than you do at the family dinner table

15-connected to different sorts of status and social goods, is a root source of inequality in society.

16-“what” is a socially-situated activity

17-we will see below that the warning on an aspirin bottle actually communicates multiple whos.

18-Though I have focused on language, it is important to see that making visible and recognizable who we are and what we are doing always requires more than language

19-The term “real Indian” is, of course, an “insiders’ term.” The fact that it is used by some Native Americans in enacting their own identity work does not license non- Native Americans to use the term.

20-. 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.


21-The key to Discourses is “recognition.” If you put language, action, interaction, values, beliefs, symbols, objects, tools, and places together in such a way that others recognize you as a particular type of who (identity) engaged in a particular type of what (activity) here and now, then you have pulled off a Discourse (and thereby continued it through history, if only for a while longer).

22-It is sometimes helpful to think about social and political issues as if it is not just us humans who are talking and interacting with each other, but rather, the Discourses we represent and enact, and for which we are “carriers.” The Discourses we enact existed before each of us came on the scene and most of them will exist long after we have left the scene

23-of the long-running and ever-changing “conversation” in the U.S. and Canada between the Discourses of “being an Indian” and “being an Anglo” or of the different, but equally long


24-- This is what I call “recognition work.” People engage in such work when they try to make visible to others (and to themselves, as well) who they are and what they are doing

25-Each social language has its own distinctive grammar. However, two different sorts of grammars are important to social languages, only one of which we ever think to study formally in school. One grammar is the traditional set of units like nouns, verbs, inflections, phrases and clauses. These are real enough, though quite inadequately described in traditional school grammars. Let’s call this “grammar one.”

26-the aspirin bottle is heteroglossic. That is, it is “double-voiced,”

27-A situated meaning is an image or pattern that we assemble “on the spot” as we communicate in a given context

28-the following two utterances: “The coffee spilled, get a mop”; “The coffee spilled, get a broom” (p. 48). In the first case, triggered by the word “mop” in the context, you assemble a situated meaning something like “dark liquid we drink” for “coffee”;


29-A material aspect, that is, the place, time, bodies and objects present during
interaction (Clark 1997; Latour 1991; Levinson 1996).


30-A political aspect, that is, the distribution of “social goods” in the interaction, such as, power, status, and anything else deemed a “social good” by the participants in terms of their cultural models and Discourses, e.g. beauty, intelligence, “street smarts,” strength, possessions, race, gender, sexual orientation, etc. (Fairclough 1989, 1992, 1995; Gee 1996; Luke 1995).

31-cultural models.” Cultural models are “storylines,” families of connected images

يجزآآك الجنه يارب

[h-f]

المشاركة الأصلية كتبت بواسطة -كبرياء-

هذه اسئله -- يعني يقولك زي ما هو انوو ما حد يعرف وش الي جأء قبل -- الجاجه او البيضه --
ايضا الللغه ماحد يعرف او تعددت الاراء حول الي جاء قبل --

انا صح ولا فيه شيء in my brain

ايه صح عليك محد يقدر يحدد هل الموقف بعدين اللغه او اللغه بعدين الموقف
يعني نفس مثال الدجاجه والبيضه مين جا قبل مين الله اعلم

فلسفه زايده وانا اختش

[h-f]

people have differential access to different identities and activities, connected to different sorts of status and social goods, is.................. in society.

شو الحل ؟؟؟؟؟

[-كبرياء-]

المشاركة الأصلية كتبت بواسطة xviisara

طيب وهذا ايش يقصد فيه ؟
من المحتوى

امم مثلا يقولك وحد هندي يبي يكون هندي -- هل يقدر يصير هندي من الباب لطاقه
عاد هنا تجي الفلسفه ليس من السهل ان تكون هندي حقيقي -- واذا كنت تبي تصير هندي لازم تشتل على حالك -- يعني عن طريق الاداء الفعلي للشخص يصير هندي --

على الرغم من اهمية العلاقة النسبية لكن بالاضافة الى هذا المعيار يجب عليك الاستمرار في ممارسة كونك هنديا حقيقيا و الا ستكف عن ان تكون منهم لكن العمل على ممارسة ان تكون هندي حقيقي ليس شيئا يمكن للشخص ان يحققه بمفرده بل يتطلب مشاركة الاخرين في الممارسة وادراكهم لك يتطلب ايضا ان يصاحب ذلك الدعائم و الوقت والمكان المناسب يارب تكوووني فهمتتي علي --- ترى السالفه انه الهندي مسوي نفسه KING