It s a common complaint that a presidential candidate's style matters more than substance and that the issues have been eclipsed by mass-media-fueled obsession with a candidate s every slip, gaffe, and peccadillo. This book explores political communication in American presidential politics, focusing on what political insiders call "message." Message, Michael Lempert and Michael Silverstein argue, is not simply an individual s positions on the issues but the craft used to fashion the creature the public sees as the candidate. Lempert and Silverstein examine some of the revelatory moments in debates, political ads, interviews, speeches, and talk shows to explain how these political creations come to have a life of their own. From the pandering "Flip-Flopper" to the self-reliant "Maverick," the authors demonstrate how these figures are fashioned out of the verbal, gestural, sartorial, behavioral as well as linguistic matter that comprises political communication."

The Dalai Lama has represented Buddhism as a religion of non-violence, compassion, and world peace, but this does not reflect how monks learn their vocation. This book shows how monasteries use harsh methods to make monks of men, and how this tradition is changing as modernist reformers - like the Dalai Lama - adopt liberal and democratic ideals, such as natural rights and individual autonomy. In the first in-depth account of disciplinary practices at a Tibetan monastery in India, Michael Lempert looks closely at everyday education rites - from debate to reprimand and corporal punishment. His analysis explores how the idioms of violence inscribed in these socialization rites help produce educated, moral persons but in ways that trouble Tibetans who aspire to modernity. Bringing the study of language and social interaction to our understanding of Buddhism for the first time, Lempert shows and why liberal ideals are being acted out by monks in India, offering a provocative alternative view of liberalism as a globalizing discourse.

The Dalai Lama has represented Buddhism as a religion of non-violence, compassion, and world peace, but this does not reflect how monks learn their vocation. This book shows how monasteries use harsh methods to make monks of men, and how this tradition is changing as modernist reformers - like the Dalai Lama - adopt liberal and democratic ideals, such as natural rights and individual autonomy. In the first in-depth account of disciplinary practices at a Tibetan monastery in India, Michael Lempert looks closely at everyday education rites - from debate to reprimand and corporal punishment. His analysis explores how the idioms of violence inscribed in these socialization rites help produce educated, moral persons but in ways that trouble Tibetans who aspire to modernity. Bringing the study of language and social interaction to our understanding of Buddhism for the first time, Lempert shows and why liberal ideals are being acted out by monks in India, offering a provocative alternative view of liberalism as a globalizing discourse.

A free ebook version of this title is available through Luminos, University of California Press's Open Access publishing program for monographs. Visit www.luminosoa.org to learn more. Wherever we turn, we see diverse things scaled for us, from cities to economies, from history to love. We know scale by many names and through many familiar antinomies: local and global,micro and macroevents to name a few. Even the most critical among us often proceed with our analysis as if such scales were the ready-made platforms of social life, rather than asking how, why, and to what effect are scalar distinctions forged in the first place. How do scalar distinctions help actors and analysts alike make sense of and navigate their social worlds? What do these distinctions reveal and what do they conceal? How are scales construed and what effects do they have on the way those who abide by them think and act? This pathbreaking volume attends to the practical labor of scale-making and the communicative practices this labor requires. From an ethnographic perspective, the authors demonstrate that scale is practice and process before it becomes product, whether in the work of projecting the commons, claiming access to the big picture, or scaling the seriousness of a crime.