Taking a fresh look at the first two centuries of French colonialism in the Americas, this book answers the long-standing question of how and how well Indigenous Americans and the Europeans who arrived on their shores communicated with each other. French explorers and colonists in the sixteenth century noticed that Indigenous peoples from Brazil to Canada used signs to communicate. The French, in response, quickly embraced the nonverbal as a means to overcome cultural and language barriers. Celine Carayon's close examination of their accounts enables her to recover these sophisticated Native practices of embodied expressions. In a colonial world where communication and trust were essential but complicated by a multitude of languages, intimate and sensory expressions ensured that French colonists and Indigenous peoples understood each other well. Understanding, in turn, bred both genuine personal bonds and violent antagonisms. As Carayon demonstrates, nonverbal communication shaped Indigenous responses and resistance to colonial pressures across the Americas just as it fueled the imperial French imagination. Challenging the notion of colonial America as a site of misunderstandings and insurmountable cultural clashes, Carayon shows that Natives and newcomers used nonverbal means to build relationships before the rise of linguistic fluency--and, crucially, well afterward.
Taking a fresh look at the first two centuries of French colonialism in the Americas, this book answers the long-standing question of how and how well Indigenous Americans and the Europeans who arrived on their shores communicated with each ...
Adapting a Neoplatonic notion, Augustine held that after the Fall the material world had become a “region of unlikeness” where humans searched amid the opacity of things and the ambiguity of signs for a lost knowledge of the Creator.
Simultaneously, they revised the figure of the violent savage, whose bodily extravagance resists meaning. This dual revision began with the characteristic features of Whitefieldian oratory—its extemporaneousness, its physical ...
... eloquence itself (Cicero iam non hominis nomen sed eloquentiae, Quint. 10.1.112). “Cicero” became eloquence embodied, or rather the disembodied Cicero, reduced to words on the page, was refigured as eloquence personified. Moreover, the ...
Presents the first full-length, systematic study of the reception of Cicero's speeches in the Roman educational system.
Offers a revised understanding of human subjectivity that avoids the extremes of both traditional humanism and cultural relativism.“Acknowledging the importance of the ‘middle voice’ of rhetoric is a worthwhile endeavor.
This book has a twofold purpose. First, it seeks to define the place of vernacular translation within the systems of rhetoric and hermeneutics in the Middle Ages.
... 429, 428n4,510,510n 3 McGee, M.C., xxxiin25, xxxiv, 106, 108, 119, 124, 133, 143,293,295,308-313, 325, 327,381n'9,382,383,386,391,404, 416–417,453,455,467m2,477,573-575, 592,593 McGinn, B., 17, 19 McGuire, M., 127, 137, 143 McHugh, ...
... embodied expression and communication in early modern contact zones , see Carayon , Eloquence Embodied . 24. The earliest records of the branding of enslaved Africans.
... Eloquence Embodied: Nonverbal Communication among French and Indigenous Peoples in the Americas. Chapel Hill: University of North Carolina Press. Carmack, Robert M., ed. 1988. Harvest of Violence: The Maya Works Cited 237.