Jeremiah was born ca. He married Nancy Ann, who was born ca. Alexander and Joannah were the parents of nine children. Jeremiah and Nancy were the parents of seven children.
They had twelve children. Their daughter, Jane , married James Hoffman. Ancestors, descendants and relatives lived mainly in Ireland and Wisconsin. Frank McDowell Parker was the son of Rev. Andrew H. Parker and Margaret Jane McDowell. They lived in Pennsylvania.
Frank married Mabel Taylor Smith in Traces ancestors, descendants and related families of Frank and Mabel Parker. The Parker line is traced back to John Parker d.
The Smith line is traced back to Conrad Smith d. Robert Dillingham married twice and lived in Anne Arundel County, Maryland betweeb and , and probably longer. The MacDowalls traces the glories, tragedies, and amazing accomplishments of MacDowall kindred from their beginnings in Scotland and Ireland hundreds of years ago to their illus-trious present in such countries as the United States, Canada, Australia, the Netherlands, and Russia. This is a preview of subscription content, access via your institution.
Rent this article via DeepDyve. They are, he argues, rather mute McDowell He then claims that McDowell is an empiricist in epistemology, in semantics and in the philosophy of mind. Brandom presents the issue in terms of a refusal to accept an arbitrary distinction between the moment where rules are instituted and the moment where they are applied.
He suspects that any such distinction can only be drawn arbitrarily. Something along this lines seems to be suggested by Hegel. Rorty : points out that we can get right something that does not exist—we can know more about Zeus now than in the Renaissance.
What we take as part of reality is no less regulated by the soft facts intertwined with our thinking practices than anything else. One could take the identity between true thinkables and soft facts as a foundational belief.
We would then feel inclined to reply that a challenge to the belief that soft facts are true thinkables cannot come from anywhere but a reason to challenge all of our soft facts at once and there are no self-standing reason to support this challenge. Brandom, R. European Journal of Philosophy, 7 2 , — Article Google Scholar. Varieties of pragmatism: Synthesizing naturalism and historicism.
Brandom Ed. Oxford: Blackwell. Google Scholar. Smith Ed. London: Routledge. Davidson, D. Actions, reasons and causes. In Essays on actions and events pp. Oxford: Clarendon. Reprinted in Three varieties of knowledge. In Subjective, intersubjective, objective pp. Truth rehabilitated. Hegel, G. Hornsby, J. In his efforts to document the verbal skills of Philadelphia teenagers, Labov develops a trenchant analysis of the ritual insult tradition known variously as sounding and playing the dozens.
On the basis of ample ethnographic field data, Labov demonstrates that the young men he studies are skilled in speech production when encountered on their own cultural turf. Labov , pp. In these contributions, Labov brings the formalistic rigor of linguistics to bear on the materials of folklore study, offering valuable insights while preserving the vitality of the source material.
Speech act theory. Another resonant point of departure is the formulation of speech act theory, originating in the transformative thinking of the British ordinary language philosopher John Austin. In a series of lectures later published as How to Do Things with Words , Austin shifts the focus of language inquiry from the truth value of communication to its appropriateness. Underlying this shift of focus are the premises that language is a form of social action and that every utterance must be viewed as a speech act.
On these premises Austin constructs an ambitious framework, featuring what he calls felicity conditions, that is, the details of speaker identity and intent and of utterance form that must obtain if the speech act is to be successfully realized, as well as a sequence of stages in the implementation of the speech act, through which it gathers locutionary force by virtue of the words spoken; illocutionary force by virtue of the intended effect of the utterance; and, finally, perlocutionary force, measured in the effect of the utterance on the addressee.
It falls to J. It would be an understatement to characterize the work of Dell Hymes as a point of departure, since he effectively sets the agenda for doing systematic research on verbal forms of expression.
Hymes brings his training in language and literature into contact with his mission to recuperate Native American verbal repertoires, resulting in two expansive projects that have helped shape contemporary folkloristic work. One of these projects takes form as the ethnography of speaking; the other is the formulation of an ethnopoetics aimed at recognizing and restoring marginalized expressive repertoires. Hymes is normally taken to be an anthropologist, but like Franz Boas, Roman Jakobson, William Bascom, Richard Bauman, and others referenced here, he is just as easily seen to be a folklorist—such is the intertwining of these academic projects and identities.
There is no exaggeration in saying that these two projects, largely created and curated by Dell Hymes—the ethnography of speaking and ethnopoetics—have guided and inspired folkloristic work on verbal genres over the last five decades Kroskrity and Webster The Folkloristic Contribution We folklorists often perceive our field as an importer of theories and concepts from other fields, and doubtless, we have made good use of analytical frameworks originating in adjacent fields.
In the case of a sociolinguistics focused broadly on the social use of language, we have borrowed, surely, but it can be argued that we have bestowed in equal measure. Charles Briggs , p. In this section, I want to highlight the important synthesizing role played by folklore scholars in fashioning from diverse resources a cohesive scholarly program addressing our own concerns and materials, a program that has been well received by our colleagues in the social sciences and humanities Rudy This scholarly program comes to center on the study of verbal performance as a form of situated artistic expression with the potential to constitute and transform society.
Bauman, as we have noted, helped organize the Austin conference that led to Explorations in the Ethnography of Speaking His own research on speech forms in several communities prepared him to think cohesively about the social use of language, and Verbal Art as Performance, founded on an article he published in in the American Anthropologist, affords him the opportunity to distill his thinking into this widely read and highly influential research manifesto.
Even as this book stakes out a project of moment for folklorists, it alerts scholars in adjacent fields to a cohesive program centered on the expressive genres that folklorists study.
The core tenets of Verbal Art as Performance merit our attention. The chapter on patterning is founded on the work of Roman Jakobson and his Prague School associates such as Jan Mukarovsky , and points to the prominence in verbal art performances of recurring figures, in the sound, grammar, and diction of language. This book is both a culmination—of a growing but dispersed body of research that had been accumulating since the s—and a commencement, in that it proposes a paradigm that can guide scholarly work into the future.
Bauman himself continues to refine and extend this paradigm, in his own publications and in an important set of works that he co-authors with Charles Briggs Bauman and Briggs ; Briggs and Bauman One line of inquiry in this subsequent work usefully employs the concept of intertextuality, the idea that every text stands in significant relation to other texts, in addressing verbal art rooted in local traditions Bakhtin ; Bauman Performative Efficacy I will now spotlight a project that has emerged in my own thinking as a valuable extension of the perspectives we have been reviewing, namely the concept of performative efficacy, that is, the notion that expressive culture performances, when properly executed, have the capacity to transform perceived realities.
The uttering of words, as John Austin demonstrated, is an action that produces consequences. It is the interplay of these formal, semantic, and situational factors that endows the utterances of expressive culture with their social impact, with their capacity to influence and shape attitude and action, and, in certain settings, to virtually alter material reality.
A good deal of research indicates a correlation between levels of speech formalization and levels of efficacy attaching to verbal expressions Frake ; Turner ; Bloch ; Tedlock ; McDowell ; Yankah One way to capture this correlation is to highlight a continuum of speech events ranging from highly informal to highly formal settings, recognizing, as Judith Irvine alerts us, that these are fluid concepts with multiple facets to them.
We can place routine conversation at one pole, and religious litany and other ritual discourse at the other, with ceremonial forms of various kinds falling in appropriate spots in between. That is to say, in many speech communities the available resources of the medium of expression—its acoustic, grammatical, and semantic features—evince higher levels of patterning and elaboration as we progress from casual speech settings to the more formally organized ones.
Likewise, we often encounter higher levels of speech efficacy as we shift our position from the informal to the formal end of the continuum.
Another correlation is often present in the transition from casual to more formal settings—decreasing levels of intelligibility, as the discourse becomes increasingly opaque, especially in ritual settings Tambiah ; Murray ; Feld ; McDowell ; Brown ; Yankah Allow me to illustrate these components of performative efficacy by briefly referencing my own work in speech play and verbal art.
My argument is that key moments in conversational encounters—greetings and leave-takings, turn shifts, and points of topical migration—are loaded with uncertainty and hence ritual danger. I document in my article the role of proverbs and proverbial expressions in neutralizing these precarious moments in conversations—by drawing on traditional wisdom, and introducing stylized and metaphoric speech segments into the flow of conversation, speakers navigate these points of ritual danger and promote the smooth accomplishment of conversation.
Performativity in conversational discourse is essential to social life but operates at a modest level of engagement—after all, conversation cannot tolerate large doses of poeticizing and still retain its defining characteristic as an open, egalitarian, and largely spontaneous forum for the exchange of information Gumperz ; Tannen Speech-making in ceremonial settings, as I have witnessed in ceremonial speech forms of the Andes McDowell , , is likely to display a number of salient features: stylized acoustic contours, often endowed with palpable speech rhythms and intonational patterns; grammatical formations shaped by parallelism into recurrent structures; and special vocabularies and figurative language that resonate with deeply rooted beliefs and values Kermode ; Foley Ceremonial speech forms evince an efficacy that goes beyond the immediate setting, enabling speakers to gain influence by triggering emotional response and validating the community itself as an idealized construction George Performances of heroic song of the sort documented in the work of Milman Parry and Albert Lord and many others can be placed alongside ceremonial speech-making, since they can achieve, through the combination of musical textures and heroic vision, an efficacy we might call commemorative, validating the living community through evocation of its distinguished past McDowell Performative efficacy is one way of capturing what Richard Bauman , p.
Conclusions We have traced the emergence of sociolinguistics as a response to Chomsky-inspired theoretical linguistics with its generative grammars; sociolinguistics arises to ascertain how language actually operates in society, with close attention to language variation, to the influence of social setting on speech production, and to the interplay of languages, dialects, and idiolects in complex modern societies.
These developments mark an intellectual revolution that relocates the study of language in the social arenas where people deploy, refine, and reshape the linguistic resources at their disposal. Enter the folklorist with expertise in the study of situated artistic communication, and the scene is set for cultivating an oral poetics Bauman , p.
As Dell Hymes noted in his presidential address to the American Folklore Society in , our longstanding engagement with genre, tradition, art, and performance, and our deep connections to the communities we study, enable us to make unique and needed contributions to understanding language as a social resource Hymes a.
The result is an ethnography of speaking folklore that has enriched the wider discussion and fostered inspired work by a good many folklorists. It is my hope and belief that this intellectual paradigm, with its articulation of performance as the key moment in the production and circulation of culture, will continue to inspire rewarding scholarly effort in the coming years.
There is evidence of its continuing relevance in current folkloristics see for example, Cara ; Cocq ; Mould ; Cashman ; Gravot ; Savoleinen Given the prominence of speech across the whole range of human experience, we stand to benefit from a research paradigm that allows us to inspect and analyze the role of verbal performances in achieving and challenging social connectivity.
Within this concerted flow of spoken language, the expressive forms that have occupied the attention of folklorists for centuries have their own special place, and a folkloristics that is attuned to performative efficacy must necessarily continue to offer valuable insights into the conduct of human affairs.
Conflicts of Interest: The author declares no conflicts of interest. References Abrahams, Roger. Introductory Remarks to a Rhetorical Theory of Folklore.
Journal of American Folklore — In Verbal Art as Performance. Edited by Richard Bauman. Prospect Heights: Waveland Press, pp. Abrahams, Roger. Western Folklore — Philadelphia: University of Pennsylvania Press.
Austin, John. How to Do Things with Words. Cambridge: Harvard University Press. Babcock, Barbara. Bakhtin, Mikhail. The Dialogic Imagination: Four Essays. Translated by Caryl Emerson, and Michael Holquist. Edited by Michael Holquist. Austin: University of Texas Press.
Bascom, William. Verbal Art as Folklore. Cambridge: Cambridge University Press. Bateson, Gregory. A Theory of Play and Fantasy. In Steps to an Ecology of the Mind. New York: Ballantine, pp. Bauman, Richard. Introduction toward New Perspectives in Folklore. Journal of American Folklore v—ix. Verbal Art as Performance. Prospect Heights: Waveland Press. Oxford: Oxford University Press, pp. Journal of American Folklore 92— Malden: Blackwell Publishing.
Discovery and Dialogue in Ethnopoetics. Edited by Paul Kroskrity and Anthony Webster. Bloomington: Indiana University Press, pp. Bauman, Richard, and Charles Briggs. Annual Review of Anthropology 59— Bauman, Richard, and Joel Sherzer, eds. Explorations in the Ethnography of Speaking. New York: Cambridge University Press. Ben-Amos, Dan. Toward a Definition of Folklore in Context. Journal of American Folklore 3— Class, Codes, and Control.
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