Communication channels in the 1980s: A paratheory

IF 1.3 2区 文学 Q2 COMMUNICATION Quarterly Journal of Speech Pub Date : 2022-07-03 DOI:10.1080/00335630.2022.2091154
Jenny Rice
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Abstract

ABSTRACT By the 1980s, the standard sender-receiver communication model (borrowed from Shannon and Weaver) had largely fallen out of favor in disciplinary circles. Yet, at the same time that communication and rhetoric scholars were taking aim at sender-receiver models, a different conversation about communication was circulating in public spaces. Throughout the 1980s, the rise of both New Age channeling and Pentecostal practices of speaking in tongues was, in their own ways, also re-imagining the concept of communication and the traditional categories of senders, receivers, information, and messages. In this essay, I argue that channeling as a public phenomenon in the 1980s contributed to a lay theory—or paratheory—of communication that simultaneously worked against, alongside, and outside traditional communication models. Further, this para-normal paratheory continues to resonate in some of our most troubling contemporary public rhetoric.
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20世纪80年代的沟通渠道:一个超理论
到20世纪80年代,标准的发送方-接收方通信模型(借鉴于Shannon和Weaver)在学科圈中已基本失宠。然而,就在传播学和修辞学学者把目标对准发送者-接受者模式的同时,一种不同的关于传播的对话正在公共空间中流传。在整个20世纪80年代,新时代通灵和五旬节派说方言的兴起,都以各自的方式重新构想了沟通的概念,以及发送者、接收者、信息和信息的传统类别。在这篇文章中,我认为,在20世纪80年代,作为一种公共现象,通灵促成了一种沟通的非专业理论——或伪理论——它同时与传统的沟通模式相抵触、相辅相成,并在传统的沟通模式之外发挥作用。此外,这种超常的超理论继续在我们当代一些最令人不安的公共修辞中产生共鸣。
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来源期刊
CiteScore
1.80
自引率
36.40%
发文量
39
期刊介绍: The Quarterly Journal of Speech (QJS) publishes articles and book reviews of interest to those who take a rhetorical perspective on the texts, discourses, and cultural practices by which public beliefs and identities are constituted, empowered, and enacted. Rhetorical scholarship now cuts across many different intellectual, disciplinary, and political vectors, and QJS seeks to honor and address the interanimating effects of such differences. No single project, whether modern or postmodern in its orientation, or local, national, or global in its scope, can suffice as the sole locus of rhetorical practice, knowledge and understanding.
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