This book offers a new, interpretive way of understanding organizations and policy by analyzing how they convey meaning through symbolic language, objects, and act. Yanow argues that contested facts in policy often reflect different policy meanings, which are often known tacitly and communicated through the symbols used by an implementing organization.
Yanow argues that policy and organizational actions are often as expressive of group or national identity as they are instrumentally oriented. Drawing on the Israel Corporation of Community Centers as an extended illustration of her arguments, she shows how policy meanings may be communicated to multiple audiences through the agency's actions. Using language, physical artifacts, and acts, Yanow explores how one vision of Israeli identity was communicated tacitly, at a time when Jewish Israeli "ethnicity" was publicly undiscussable. In reading public policies and administrative practices as ways in which a polity constructs and narrates its identity, Yanow shows how the case example raises questions of what it means to be a "good" Israeli.
Unlike most policy studies which consider organizations within a void, How Does a Policy Mean? puts policy in a societal context. Yanow's interpretation of the policy process extends beyond the field of public policy to examine the way organizations establish identity and image for themselves and for the wider public. Her analysis will be of value to those involved in political science, public administration, and organizational studies.
The Seventh Volume in the Studies in Interpretation Series
Nineteen international authorities contribute their research and findings to Interpreting in Multilingual, Multicultural Contexts, probing the complex nature of interpreted interaction involving Deaf and hearing people of diverse linguistic and cultural backgrounds. They also analyze the contextualized interpreting practices and considerations that transpire from this diversity.
In three parts, this trenchant collection shows how Deaf and hearing people use language in fluctuating ways to connect with each other. The chapters in Part 1 — Expanding Frontiers: ASL-English-Spanish Interpreting in the United States — consider sign language interpreting at the border between Baja California and the state; trilingual video relay service (VRS) interpreting; and constructing a valid, reliable trilingual interpreting testing instrument. Part 2 — Mediating Indigenous Voices — explores how to construct roles in a Maori Deaf trilingual context; considerations for interpreting signed languages of American Indian Communities; and interpreting for indigenous Deaf clients in far north Queensland, Australia.
In the final section, Part 3 — Globalizing: Interpreting in International Contexts — protocols for interpreting in multilingual international conferences are analyzed. The last chapter describes the arduousness of sign language interpreting in multilingual, international settings. It acts as a fitting conclusion to this examination of the challenges to the sociolinguistic repertoire of interpreters mediating across multiplex combinations of culture and language.
A nuanced study of early Christian exegesis
Miriam DeCock analyzes four important early Christian treatments of the Gospel of John, including commentaries by Origen and Cyril from the Alexandrian tradition and the homilies of John Chrysostom and the commentary of Theodore of Mopsuestia, which represent Antiochian traditions. DeCock maintains that the traditional distinction between nonliteral and literal interpretations in these two early Christian centers remains helpful despite recent challenges to the paradigm. She argues that a major and abiding distinction between the two schools lies in the manner in which Alexandrian and Antiochian authors apply the gospel text to their respective communities. DeCock demonstrates that the Antiochenes find primarily literal moral examples and doctrinal teachings in John's Gospel, whereas the Alexandrians find both these and nonliteral teachings concerning the immediate situation of the church and of its individual members.
Features
Using Neihardt's original handwritten notes and early manuscript drafts, Holloway demonstrates the poet's careful and deliberate re-creation of Black Elk's spiritual world in order to induce a transcendent experience in the reader. Through exhaustive research into Neihardt's biographical materials, published philosophical and metaphysical writings, and volumes of taped lectures, Holloway examines the sources of the book's production as well as the reactions to and the implications of his literary portrayal of the spiritual world of the Oglala.
Restoring Neihardt's reputation as a faithful witness to Black Elk's sacred landscape, Interpreting the Legacy: John Neihardt and Black Elk Speaks will be of interest to Neihardt scholars and students of literature, religious studies, and Native American studies.
New Zealand has produced one of the world’s most vibrant film cultures, a reflection of the country’s evolving history and the energy and resourcefulness of its people. From early silent features like The Te Kooti Trail to recent films such as River Queen, this book examines the role of the cinema of New Zealand in building a shared sense of national identity. The works of key directors, including Peter Jackson, Jane Campion, and Vincent Ward, are here introduced in a new light, and select films are given in-depth coverage. Among the most informative accounts of New Zealand’s fascinating national cinema, this will be a must for film scholars around the globe.
On any given night, hundreds of guests walk the darkened streets of Colonial Williamsburg looking for ghosts. Since the early 2000s, both the museum and private companies have facilitated these hunts, offering year-round ghost tours. Critics have called these excursions a cash grab, but in truth, ghosts and hauntings have long been at the center of the Colonial Williamsburg project.
The Spirit of Colonial Williamsburg examines how the long-dead past comes alive at this living-history museum. In the early twentieth century, local stories about the ghosts of former residents—among them Revolutionary War soldiers and nurses, tavern owners and prominent attorneys, and enslaved African Americans—helped to turn Williamsburg into a desirable site for historical restoration. But, for much of the twentieth century, the museum tried diligently to avoid any discussion of ghosts, considering them frivolous and lowbrow. Alena Pirok explores why historic sites have begun to embrace their spectral residents in recent decades, arguing that through them, patrons experience an emotional connection to place and a palpable understanding of the past through its people.
The Third Volume in the Studies in Interpretation Series
This new volume focuses on scholarship over a refined spectrum of issues that confront interpreters internationally. Editors Melanie Metzger and Earl Fleetwood call upon researchers from the United States, Ireland, Australia, and the Philippines to share their findings in six chapters.
In the first chapter, Roberto R. Santiago and Lisa A. Frey Barrick reveal how interpreters deal with translating source language idioms into American Sign Language (ASL). In Chapter 2, Lorraine Neeson and Susan Foley-Cave review the particular demands for decision-making that face interpreters on several levels in a class on semantics and pragmatics. Liza B. Martinez explains in Chapter 3 the complicated, multilingual process of code switching by Filipino interpreters when voice-interpreting Filipino Sign Language.
Chapter 4 offers a deconstruction by Daniel Roush of the stereotype that Deaf ASL-users are direct or blunt, based on his analysis of two speech/social activities of requests and refusals. Jemina Napier investigates interpreting from the perspective of deaf consumers in Australia in Chapter 5 to explore their agenda for quality interpreting services. In the final chapter, Amy Frasu evaluates methods for incorporating visual aids into interpretations from spoken English to American Sign Language and the potential cognitive dissonance for deaf persons that could result.
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