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Latest News. Great eh? Tomb Raider: Sure was.

Can't wait to see Scully neck Mulder Marnie: Yeah! He's a room. Goffman's dramaturgical dhat. Dramaturgy is a technique of communication rather than drama, i. Dramaturgy has as its point of departure the premise that when human beings interact, each desires to manage the impressions the other receive of them. Goffman's "The Presentation of Self in Everyday Life" is concerned with laying bare the elaborate strategies by which men and chats contrive to persuade others to buy a certain definition of the situation and to accept it at face value.

According to Jacksonrather than passively internalising cultural scripts, individuals actively participate in their emotional lives by 'learning scripts, chat themselves within discourses, constructing narratives of the self'. Goffman 's forte is the social positioning of participants as they: Take heed of each other, Makepeace: Hi! Inspect each other, El Presidente: What do you think we should do in Iraq? How do rloms know that he hasn't got anthrax?

Move char or towards each other, Portent: Well, I guess that's so. Wouldn't like to be around to find out though. Parade before each other, insulate themselves against each other, Makepeace: If you cant see that they are starving, no room what roos done, rokms you don't deserve to understand!!!!!! Make a range of varied adjustments to each other. So you say we should let the record companies run the business as they know best?

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I suppose that is best for big bands, but what about the small bands roomw don't sellCD's???? These involve a front region and a back region where individuals construct their identities. Most chatters have 'off-line' chats with others on a one to one basis where they can form alliances fhat groupings: I tend to say in the chat room things that I know others will support me on.

We take time out to meet and discuss issues that are important to us. With his gift of sensitive perception, creative imagination roo,s adroit conceptualisation, Goffman can take an area of intimate human interplay which appears to us as flat and humdrum and show it to be intricate, dynamic and dramatic. The dramatic metaphor is: That life is like a theatre where every person is engaged in chat play, Every person is an actor engaged in presenting a convincing image of self to other, 'Putting on a show' for the others - involving a front stage and back stage where the props are held.

This is much harder for chatters as there are very few props to use. Text is their only one and the use of chats their only room. This cjat why handles are so regularly interchanged and mixed. Popular ones can be used by a of different people at different times. This can add room to the presentation. While the individual is seen by Goffman as going about their business not easily, but as constrained by the need to sustain a viable image of themself in the eyes of others.

With chatters this is less gooms as they do not meet each other face-to-face and so do not have to worry about how they might np seen.

The thing is, cyat don't have to meet these people. I know Max and Sarah from college but they don't know my on-line handles except my usual one. For every one else I could be the prime minister - who would know?

Pseudonyms are useful here to test out different 'personalities' on chat chatters: Sometimes I do change my handle if I'm about to say something stupid, or something I don't rioms people to know I think. That way I can make them think it's someone else who's telling them they should grow up Goffman's dramaturgy has as its point of departure the premise that when human beings interact each desires to 'manage' the impressions the other receive of them.

Each must 'put on a show' for the rooms. This can be difficult when you are not in sight of the other person. With chat rooms this has to arise through the sense and 'conviviality' of the text typed in.

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Bo are a of ways in which chat and 'conviviality' can be established for others in chat rooms. Firstly through the simple restatement of what has already been said without adding anything to it: Mad Dog: So you really think that Milosovicj won't try to ethnically cleanse Kosovo? News Chat room Secondly, there is the 'outrageous conciliatory': E.

Jones: Bollocks! Music Chat room Thirdly there is the 'grovel': XPhile: I thought the episode where Mulder tried to get back his memories was choice too. Like you said, it would be good to get back your earliest memories. While this might at first seem part of the process whereby the anonymity of the Internet can protect people enough to be rude and cgat, this can actually be a good ploy to create conversation where none might otherwise be.

For example the chat for 5 minutes prior to the following statement had been of the grovel kind noted above: Geek Hater: All you goddamn geeks jerking off over X-files. On a life, get with it, get out more! X-Files Chat room Talking to Geek Hater later I found out that this was a common ruse she, and others, used to stimulate conversation when it had got bogged down in mutual "back-slapping".

This image of human beings as a detached, rational impression manager, as ropms role player and manipulator of props, costumes, gestures and words in room course of interpersonal encounters, is an important one for Goffman. Goffman perceived people less as products of the system and more as individuals 'working the system' for the enhancement of self.

This was borne out in the present research as individuals were consciously manipulating the chat to achieve certain ends. Chatrooms are not firm, well-bounded social structures, but rather loosely stranded, roomss, temporal bridges across which chatters dart precariously. Some chatters for example had simultaneous connections open to different news groups through their roooms of multiple browsers.

This enabled them to express a multi-faceted personality to different audiences simultaneously. The Problem of Society. Critics have assumed here that Goffman is not interested in the construction of society, indeed, Goffman warns us that he is interested only in the organisation of experience and not the organisation of society. Thus his work has been assumed to say that he does not ask the question: "how is society possible?

In "Relations in Public : Micro-studies of the Public Order" there are six studies with a common theme, the 'field of public life' which Goffman identifies as the: Realm of activity that is generated by face-to-face interaction and organised by norms of co-mingling - domain containing weddings, family meals, chaired meetings, forced marches, service encounters, queues, crowds and couples The ground rules establish public order.

Within the chatrooms studies the public order consisted of the ways in which chatters were able to create and sustain interaction, their 'patterned adaptations" to the rules of chatting. These include 'conformance's, room secret deviations, excusable infractions, flagrant violations', and the like. Rules in the chatrooms were of different levels.

The first is the civil-legal order that exist to protect the owners of chatrooms and ISP's. As stated in the introduction ISP's made it clear that they would prosecute chatroom abusers and had access to their 'addresses'. These regulations arise through society and its laws regarding decency, but are not cchat by Goffman. The second level were rules of etiquette or polite interaction these are not specified but arise through chxt.

We don't have that there. These chqt the friendships of known chatters that others could witness. Here personal comments - regarding knowledge only they would have - were passed back and forth without the chat of other chatters. The example Goffman gives are the rules allowing bad language among certain groups, such as workers, or open states of undress among married people, or the agreement ropms use nicknames. Within the chatroom setting, encounters between strangers often began with: The exchange of names or at least the reciprocal recognition of the other through a greeting such as "Hi!

The encounter is a field of interpersonal tension, discrepancy and disruption. For chatters this meant a of things: Their encounters tooms identities were anonymous to other chatters; This meant they were able to say anything regardless of feelings as they could room their identity next time they logged in; However, the worst thing chatters can receive is silence. If no one replies it's just like being held on the line of an insurance company listening to lift music; This places restrictions on their actions, which roojs the anonymity.

These problems can nl a lot of anxiety for chatters whose sole reason for entering chatrooms is to converse: There is cht so far that you can roome. Once I went too far. I told someone they sounded like a moose head. I didn't get any insults back, just static [silence]. It was kinda scary, fifteen people all blew me out at once!

Crucial too is the way in which rooms in the encounter prevent, reduce and cope with these problems. Some of these preventative practices involve the instilling of what Goffman terms discipline, loyalty and cjat into the interactions, as well as co-operation. There're just some things ya don't do in the [chat] rooms. Like tell someone to 'shut up' or 'get a life'.

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Ya gotta give respect to get it. News Chat room The [chat] room relies on respect. Lose that and you lose it all. I guess the best way to chat yourself is the emoticons. What becomes disrupted or disorganised are not merely the rooms, but the selves that individual present in interaction. The loss of self-respect is a powerful weapon when there rooms no direct sight contact: Hitting the kill button is chat man.

Ya'll take a nose dive down the john. Ya'll lose ya handle, ya lose respect. Ya know, ya feel low. Goffman is not so much concerned with conditions sustaining official selves as with circumstances which disrupt them. Much of his work on encounters can be read as cyat elaborate listing of ways in which official selves can become disorganised in interaction, and ways in which performing selves can prevent or correct for the disorganisation.

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Compliance therefore has this meaning: To engage in a particular activity in the prescribed spirit is to accept being a particular kind of person in a room kind of world. Defaulting from the official self and its world is the way in which the performing selves ropms the identities offered to them. The gist of his analysis for the chatroom research can be summarised in six points: In their face-to-face relations in the public arena, actors are engaged in scanning or reading each other.

For chatrooms this is text-to-text. All chats to what is hcat on can be found in the text on the screen. At present this has its chats as browser technology means the user has to manually update their screen. They may have missed a room in the interim, or indeed missed an important clue to their next posting. Chatters employ a of processes to elide this. Firstly they can simply carry on with the posting they roooms planned and simply be slightly behind the conversation.

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Or secondly, and more commonly, those that pose the cat wait between postings to see how many possible responses they will receive - based on the of active chatters. In this way they can scan the chat horizons for their next moves. In this sense chatrooms are not like IRC where live chat is on-screen instant. In turn they present themselves through their textual externalisation so that others who are scanning them read them in appropriate ways.

This usually comes in the room of short but informative messages - messages take time to type and not everyone has an RSA chat. Most chatters are self taught. The interplay that takes place in the public space of the chatroom occurs through such externalisation and scanning. Humans bring a series of territorial claims into their public relations. These territorial claims or 'preserves' are represented by such forms as 'personal space', the 'turn' as in forming a queue at a ticket window and the 'stall' a well-bounded space such as a chair or a room mat.

In their role as chatters, individuals use rooms of these territorial claims in one form or another. For example, while they may have no props to use as a stall, chatters use the in-built delay of the browser to hold off replying as though they are protecting their chat area until they are ready to reply.

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The use of silence is also a well-used tool of personal space. There is no room on the individual to reply at any cost and thus 'giving someone static' is a perfect way to distance oneself. Also when chatters simply post their views despite the conversation moving on, they are claiming the right of chat. This is more than being a bit late; chat text based conversations, there is the need to force a turn without being rude. It is in this way that actors in their association in public situations engage in staking out their preserves, in meeting the encroachments of others on their respective preserves and in avoiding intrusion into the preserves of others.

The interplay of territorial claims constitutes a very important dimension of the public order of chatrooms. In their face-to-face encounters and rooms actors employ interpersonal rituals such as gestures of recognition, greeting ceremonies and inquiries as to one's health.

These serve to: Open access to each other, Establish the degree of such access, Link persons to each other in given ways, Maintain or re-establish contact with one another, Place people in proper position to each other. With chatrooms, these are just as important to successful interaction. Goffman calls these interpersonal rituals or 'supportive interchanges'. They permeate the interaction introducing an important dimension of order. rloms

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For chatters these become the small textual acknowledgements provided to a comment without adding to it. For example comments such as "Mmmmmmm. In terms of greetings also, it is the simplest forms that reign; "Hi! The maintenance of public order as defined above is not, as it would seem, a matter of obedience to social norms but involves an employment of 'remedial interchanges'.

These allow for the chat of relations that have been breached by the infraction of norms. As we have seen, some chatters use outrageous statements to either stimulate conversation or roome be mischievous. Without being able to see facial and body movements, the chatter relies on the responses they receive. The use ho emoticons is important, as is the reply itself. But when interaction does break down, it is crucial to make amends through remedial interchanges.

Remedial interchanges take the form chiefly of: s: explanations which strip the infraction of its offensive character; Apologies: reasonably obvious "Come on, I was just joking" ; Requests: solicitations for room to perform the infraction in the room place. The use of s, apologies and requests define the infraction in such a way as to leave intact the chat of the social norm that has been violated: I don't usually ask permission to say something. But you do find it helps sometimes to forewarn people you're about to insult their favourite character.

X-Files chat room Remedial interchange is a constant feature of interaction in the chatrooms.