Research, methods, and the Zen art of questioning what you know

Cristina Archetti
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引用次数: 2

Abstract

What do you understand by “method development”? Undated, 2018, my diary—Listening to walls My job title says that I should be professionally interested in political communication. Traditionally this has meant scrutinizing media coverage of elections, how politicians communicate with journalists, how journalists report about politics, public opinion. But I am interested in the politics contained in the small gestures of everyday life—what colleagues might, in fact, call “irrelevant.” I am also increasingly irritated by the preoccupation, in my field of research, with the messages, attempts at influence and the propaganda contained in texts and images in the media: news stories, movies, social media, what people openly tell each other. What about all the rest? The other “communication” that is embedded in the material world? A smile, a waving hand, changing your seat on a bus because you do not want to sit next to a person with skin of a different color than yours—they do send a message, too. So do luxurious embassy palaces or compounds fortified to their teeth that represent a country and what that country stands for in a foreign land, and division walls. And what about the messages between the lines? What about the stories that are missing and never told? I want to dig into the filter drain of the collective washing machine. Being a communication researcher means training myself to hearing the “voices” of objects, practices and unwritten rules that regulate everyday life. Does this make me a sociologist? Or an ethnographer, instead of a communication researcher? When it comes to [researching] a taboo subject, like [involuntary] childlessness, it means becoming sensitive to the whispers in the background, the uncertain steps of the individuals walking at the margins, what never gets noticed, whose presence does not even register. I am an investigator of the “social wallpaper.” Or, going back to the sound metaphor of the voices, I am a connoisseur of ambient noise, the unstoppable communication, chatter, all around me, full of incessant, subtle reminders of what is “normal.” Once you start noticing it, it is difficult to tune it out, like suffering a form of social tinnitus.
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研究,方法,以及质疑你所知的禅宗艺术
您对“方法开发”的理解是什么?未注明日期,2018,我的日记-倾听墙壁我的职位说明我应该对政治传播感兴趣。传统上,这意味着仔细审查媒体对选举的报道,政治家如何与记者沟通,记者如何报道政治和公众舆论。但我感兴趣的是日常生活中小动作所包含的政治——事实上,同事们可能会称之为“无关紧要”。在我的研究领域,我也越来越对媒体中的文本和图像所包含的信息、试图施加影响和宣传感到恼火:新闻故事、电影、社交媒体,人们公开告诉彼此的内容。其他的呢?另一种嵌入物质世界的“交流”?一个微笑,一个挥手,在公共汽车上改变座位,因为你不想坐在一个肤色与你不同的人旁边——这些都在传递信息。豪华的使馆宫殿或坚固到牙齿的大院也是如此,这些大院代表着一个国家,以及这个国家在异国他乡所代表的东西,还有隔离墙。那字里行间的信息呢?那些失踪的、从未被讲述过的故事呢?我想挖一下集体洗衣机的排水管。作为一名传播学研究人员,意味着要训练自己倾听日常生活中物体、行为和不成文规则的“声音”。这能让我成为社会学家吗?或者是人种学家,而不是传播学研究者?当涉及到(研究)一个禁忌话题时,比如(非自愿的)无子女,这意味着要对背景中的窃窃私语、在边缘行走的个人的不确定步伐、从未被注意到的东西变得敏感,他们的存在甚至没有被记录下来。我是“社会壁纸”的调查员。或者,回到声音的比喻,我是环境噪音的鉴赏家,不可阻挡的交流,喋喋不休,在我周围,充满了不间断的,微妙的提醒什么是“正常的”。一旦你开始注意到它,就很难忽略它,就像患有一种社交耳鸣一样。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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52 weeks
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