Don Angel’s viejito repertoire, it seems to me, implied a relationship to words that is distinguishable from the ideology of wording that is common in mainstream life to the extent that such life has been shaped by schooling. In this sense, there is much in schooling that encourages logos at the expense of the theatrical, distance at the expense of involvement. I am reminded of my own markings of student papers or my own student papers marked by teachers: “exact word?” “shift in diction,” “redundant,” “too wordy, tighten up,” “clarify!” “verb tense shift,” “awkward,” “dangling modifier,” “your thinking is not coherent here,” “is this logical?” “verb agreement problem,” “what?” and so on. During such practices the word, phrase, sentence, paragraph, and discourse become objects of consciousness and begin to create what I am calling here an ideology of wording whose ultimate goal is the mastery of both discourse and the lifeworld that the discourse points to. An aspect of this ideology of wording is that the theatrical becomes a set of effects, important in their own right and in certain contexts but potentially deceptive in knowledge-making contexts. Indeed, much of Don Angel’s knowledge—curanderismo, stories of the supernatural, and divining practices—were so far off the professional logos map as to be considered merely theatrical. In this sense, Don Angel’s narrative style reinforced the marginalization of his narrative content from the professional and mainstream styles of the modern world. (65)

Ralph Cintron, Angel’s Town

Over the two-week break between semesters (more on the front end of it, actually), I spent a few minutes with Cintron’s Angel’s Town, mostly because I wanted to trawl back through a good ethnography to refresh my sense of why ethnography is so demanding, so time and methods intensive. The First-year Writing Program I direct now has a number of instructors who frame research as ethnography, which is another reason I felt compelled to pick this up.

Cintron’s “ideology of wording” has stuck, this passage has held on, since I read it a few weeks ago. The viejito—here set in relief against a schoolish ideology of wording—is a punning language game with so much vernacular nuance and layered innuendo that Cintron freely admits how incomplete any representation of must be. Nevertheless, this tension between viejito and an “ideology of wording” stands as a terrific example of the hard-to-mix qualities of academically situated discourse practices (i.e., writing, speaking, and “reading” in school) with their legacy logoi, and, on the other hand, the everyday rhetorics that operate powerfully and cogently elsewhere.

In both classes I’m teaching this winter, a grad seminar in Computers and Writing focused in particular on “ecologies of practice” and an undergraduate class in style and technology, I have felt like this passage is trailing me around, shadowing me. Cintron’s account of viejito parlays gets at something akin to an “ecology of practice” for how the exchanges bloom, transcending and exceeding mainstream language conventions. Grasping this, then, by studying the viejito up close, requires what Richard Coe would have described as an eco-logic, because their systemic manifestation that cannot be explained by analysis of isolated parts. And in the (online) style+technology class, there has been quite a bit of discussion wordiness (Holcomb and Killingsworth 47). Concision has its time and place, of course, but wordiness (or the charge of wordiness) constrains the kind of theatrical, involved wordplay Cintron notices and calls our attention to.

Finally, I’ve been thinking quite a bit about Cintron’s contrastive pairings of logos vs. the theatrical and distance vs. involvement in the second sentence. The pairings accomplish some of the distinction that moves his analysis forward, but it also hints at a question about the tidiness and convenience of these conceptual frames. To break from this, for a second, for example, what might the combination of distance and the theatrical make possible? Is there already a distant-theatrical quality in Cintron’s (or, to be fair, any ethnographer’s) observing and filtering for insights? I’m interested in whether the distance-theatrical can advance other methods, too (or rather, by carrying out the distance-theatrical, explore other yet unasked questions). But this—as well as the tension between viejito and the ideology of wording—seems like a big deal for ethnography and especially for the kinds of ethnography attempted in first-year writing or by researchers who are just starting out in rhetoric and composition/writing studies.