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10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 bible=they they call it they (. ) the [book LP: [The great archi[tect KP: [The book of the great architect RP: Ri:: ght= KP: =Because (. ) the reason (they've said) that is (. ) is that (0.5) Mason's allow anybody into (. ) the Masonic lodge you know into the= LIP: =Any religion (0.5) KP: Any religion as long as you're (0.5) you [know you've got to believe in RIP: [Right KP: a God RP: Yeah KP: An:: d you've gotta be >you be good and all that bit
documentaries to having witnessed road traffic accidents). An interesting resource for such presentations is what I would refer to as 'uniqueness by association'. For example knowing personally a famous person (from pop star to murder victim - see 'Nice Lady' in 6.3.2) are popular resources drawn upon for the mobilisation of In the Know selves. This latter type of self - one based in uniqueness by association - seems rarely mobilised as part of German sociability. In terms of the consequences for interpersonal alignments, an interesting aspect of In the Know Selves is that, converse to the German Knowledgeable Self (7.3.2), In the Know selves, due to their basis in unique experience, appear difficult to contradict in conversation, at least on factual grounds. Rather, participants normatively align by taking on board and display that one has been taking on board what has been proffered. Finally, it seems that a cardinal conversational sin in English sociable conversation is to 'usurp' an In the Know knowledge claim, unless one wants to risk - or is fully intending to - knock one's interlocutor off his or her presentational perch (see for example 'Chris's Lad' in 6.4.2). As part and parcel of the routine playing out of English sociable conversation, participants are also accorded the courtesy of proffering selves that allow them express some aspect of their affective states. This might include for example the signalling of strong emotions such as amusement, anger, or disdain. What is quite striking about the mobilisation of Affected Selves (and again, Cf. German) is that feelings expressed in and through their mobilisation are invariably directed, not at others co-present, but at some other(s) or event(s) in the outside world (Cf German). This can be evidenced in the following excerpt where TM makes his feelings unequivocally clear as he mobilises an affective self to express his considerable disgust following his experience of a trip to Paris. 203
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bible=they they call it they (. ) the [book<br />
LP: [The great archi[tect<br />
KP: [The book <strong>of</strong> the great architect<br />
RP: Ri:: ght=<br />
KP: =Because (. ) the reason (they've said) that is (. ) is that (0.5) Mason's allow<br />
anybody into (. ) the Masonic lodge you know into the=<br />
LIP: =Any religion<br />
(0.5)<br />
KP: Any religion as long as you're (0.5) you [know you've got to believe in<br />
RIP: [Right<br />
KP: a God<br />
RP: Yeah<br />
KP: An:: d you've gotta be >you be good and all that bit
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