Thesis (Ph. D.)--University of Missouri-Columbia, 2008. / The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on August 4, 2009) Vita. Includes bibliographical references.

This study sought to understand the culture-sharing group of people working within the shelter area of a Pacific Northwest animal shelter through the Ethnography of Communication. About 63% of households in the United States live with a companion animal (Risley-Curtis et al., 2006). Recently, there has been a shift toward closer examination into the ways in which humans interact with animals, particularly companion animals. The guiding questions of this study were: RQ1: What are the cultural communication forms performed in the context of the humane society? RQ2: How do shelter workers communicate about companion animals? RQ3: What cultural meanings are instantiated through communication in this context? This qualitative research approach included 40 hours of participant observation, individual interviews and an analysis of a set of documents and artifacts. Utilizing the Ethnography of Communication components, thematic and pattern analysis, findings revealed use of three main communication forms within the shelter: verbal, written and nonverbal communication and the overarching key theme of relational bonding occurring within an animal-centric organization among 4 relational categories: A. Shelter animals and shelter animals, B. Shelter animals and shelter workers, C. Shelter workers and shelter workers and D. Shelter workers and the public. Processes leading to relational bonding are delineated including detailed speech as well as aspects of "broken bonds" and euthanasia and it's effects within a "no-kill" organization.

This study investigated the communication rules in the family structures of the Maasai and the Akamba cultures with the aim of comparing the core symbols emanating from the rules. The researcher used the qualitative design to identify and compare the communication rules of the rural Maasai of the Rift Valley Province and the rural Akamba of the Eastern Province of Kenya. The study focused on male and female adult individuals in family situations who were familiar with the traditional expectations of their cultures. Data was collected through focus group and in-depth interviews. From the data it was concluded that although the Maasai and the Akamba are from two different ethnic groups of Africa, namely the Nilo-Hamitic and Bantu respectively, the core symbols of their communication rules that are similar far outnumber those that are different. This phenomenon was noted when comparing the different levels of relationship within the family structures, namely, communication between spouses, communication between parents and children, and communication between siblings. One of the important findings of this study is that there are more similarities than differences in the cultures of the Maasai and the Akamba at family level. Therefore, the similarities of core symbols could imply that ethnic differences should not lead to the assumption that cultural practices will be significantly different. However, similar cultural practices or core symbols might not necessarily rule out conflict, as was indeed the case with the Maasai and the Akamba.Another finding was that the most outstanding core symbol in both cultures was respect, which was the fulcrum of most of the other core symbols in the communication rules. / Communication Science / D. Litt. et Phil. (Communication)

This study investigated the communication rules in the family structures of the Maasai and the Akamba cultures with the aim of comparing the core symbols emanating from the rules. The researcher used the qualitative design to identify and compare the communication rules of the rural Maasai of the Rift Valley Province and the rural Akamba of the Eastern Province of Kenya. The study focused on male and female adult individuals in family situations who were familiar with the traditional expectations of their cultures. Data was collected through focus group and in-depth interviews. From the data it was concluded that although the Maasai and the Akamba are from two different ethnic groups of Africa, namely the Nilo-Hamitic and Bantu respectively, the core symbols of their communication rules that are similar far outnumber those that are different. This phenomenon was noted when comparing the different levels of relationship within the family structures, namely, communication between spouses, communication between parents and children, and communication between siblings. One of the important findings of this study is that there are more similarities than differences in the cultures of the Maasai and the Akamba at family level. Therefore, the similarities of core symbols could imply that ethnic differences should not lead to the assumption that cultural practices will be significantly different. However, similar cultural practices or core symbols might not necessarily rule out conflict, as was indeed the case with the Maasai and the Akamba.Another finding was that the most outstanding core symbol in both cultures was respect, which was the fulcrum of most of the other core symbols in the communication rules. / Communication Science / D. Litt. et Phil. (Communication)