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INTRODUCTION In trying to discover the nature of cultural competence, ethnosemantics (ethsem) leaves out of account the judgmental or interpretive work of a society's members, and that neglect is fatal to its program. This critical thesis is the nub of the present article. It derives from Garflnkel and, more implicitly, from the later Wittgenstein. The article is organized as follows.1 Ethnosemantics (Sturtevant, 1964; Colby, 1966; Tyler, 1969e; Conklin, 1972) is characterized by specifying its goals in terms ^of its theory of culture. Its borrowings from semiotics are made explicit in order to provide a point of departure for the critique. The latter has two parts -- an internal critique drawing on work within the field, followed by a critique from ethnomethodology (ethmeth; Garfinkel, 1967c). Two tacks are taken throughout. One centers on data gathering, the other on the semantic arrangements that form the results. Their respective internal problems -- the problem of abstracting from pragmatics, and the problem of context -- reduce, under the gaze of ethmeth, to instances of indexicality. Ethsem's ability to produce orderly results is re-vie wed by ethmeth as a case of the accomplishment of social order. ETHNOSEMANTICS Goals and Theory of Culture The
Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique – de Gruyter
Published: Jan 1, 1976
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