223
C
ONSTRUCTING MISUNDERSTANDING AS A CULTURAL EVENT
reconstruction of the contextualization work, in which interlocutors are per-
manently and tacitly involved by shaping it into five basic questions, which
interlocutors ask each other in order to check if they are (still) acting in the
same context or frame. These questions are “Are we talking to each other
(right now)?”, “Who’s talking to whom (right now)?”, “What are we (just)
doing with one another?”, “What are we talking about to each other (right
now)?” and “On what footing are we on (right now)?” (cf. Auer 1986). And of
course, not only can each of these questions be answered differently, giving
rise to a misunderstanding, but a manifestation or indication of a misunder-
standing may also lead to an immediate check of one’s understanding of the
context so far. It will convert the above questions to ones of retrospection of
the kind: “Have we talked to each other so far?”, “Who has been talking to
whom so far?”, “What have we been doing with one another so far?”, “What
have we been talking about to each other so far?” and “On what footing have
we been so far?”. As the constitution of context is done retrospectively as well
as prospectively, the questioning of a context that has been seen as valid so far
leads to the identification of the immediate cause for suspicion of context
erosion or change and also anticipates the remedial action needed to defend,
adapt or repair.
Contextualizing is routine work. The context indications we give are
highly conventionalized (cf. Gumperz 1982a; 1992a, b). We have as many
interactional means for this at our disposal as there are layers and properties of
our interactional structure. Without creating contexts for our interactional
activities we would not be able to understand each other. Different contextual-
ization conventions are one of the many reasons for misunderstanding. And as
people from different cultural backgrounds may also have different conven-
tions of contextualizing and framing, it is here that we find reasons for
intercultural misunderstandings. But this, of course, does not inform about the
interactional structure of a misunderstanding. Neither does it inform about the
particular context of a misunderstanding event and about the work required to
bring it into being. One question which arises from this is whether the
suspicion or recognition of a misunderstanding also leads to a particular
context of a misunderstanding event, and furthermore, if such a context is
inferable by all parties involved. As we have seen in the first example, it took
both interlocutors to manage the misunderstanding and get back to the status
quo ante. The moment H gives evidence that he misheard “entfristet (unlim-
ited)” by responding with “Befristet- naja (Limited- well)” the misunderstood