Whenever and wherever people communicate, they contend with powerful and sometimes hidden systems of symbols, meanings, premises, and rules pertaining to communicative conduct, i.e, speech codes. Adding to thirty years of cultural communication research, this ground-breaking volume presents readers with a new set of original, fieldwork-based case studies that examine speech codes in on- and offline settings around the world. Most importantly, Contending with Codes in a World of Difference culminates with a newly updated, expanded, and re-energized version of speech codes theory, well-suited to the contemporary study of communication and culture. Co-edited by Dr. Gerry Philipsen, the originator of speech codes theory, and Dr. Tabitha Hart, a fellow speech codes scholar, this edited collection is filled with examples, stories, and transcripts illustrating how to locate speech codes in a cultural arena; how to discern what speech codes reveal about local culture; what happens when multiple speech codes are in play; and how people resist, challenge, negotiate, or reconcile contending speech codes. Offering theoretical and methodological guidance for researchers and practical insight for students, practitioners, and laypeople, this book is essential for anyone interested in learning more about the art of contending with speech codes in a world of difference.

Contending with Codes in a World of Difference presents a new set of original, fieldwork-based case studies that examine speech codes in on- and offline settings around the world. The book culminates with a newly updated, expanded, and reenergized version of speech codes theory, well-suited to the contemporary study of communication and culture.

If the reader will excuse a brief anecdote from my own intellectual history, I would like to use it as an introduction to this book. In 1957, I was a sophomore at an undergraduate liberal arts college major ing in medieval history. This was the year that we were receiving our first introduction to courses in philosophy, and I took to this study with a passion. In pursuing philosophy, I discovered the area called "philosophical psychology," which was a Thomistic category of inquiry. For me, "philosophical psychology" meant a more intimate study of the soul (psyche), and I immediately concluded that psychology as a discipline must be about this pursuit. This philosophical interest led me to enroll in my first introductory psychology course. Our text for this course was the first edition of Ernest Hilgaard's Introduction to Psychology. My reasons for entering this course were anticipated in the introductory chapter of Hilgaard's book, where the discipline and its boundaries were discussed, and this introduction was to disabuse me of my original intention for enrolling in the course. I was to learn that, in the 20th century, people who called themselves psychologists were no longer interested in perennial philosophical questions about the human psyche or person. In fact, these philosophical questions were considered to be obscurantist and passe. Psychology was now the "scientific" study of human behavior. This definition of psychology by Hilgaard was by no means idiosyncratic to this introductory textbook.

Language, Culture, Identity and Citizenship in College Classrooms and Communities examines what takes place in writing classrooms beyond academic analytical and argumentative writing to include forms that engage students in navigating the civic, political, social and cultural spheres they inhabit. It presents a conceptual framework for imagining how writing instructors can institute campus-wide initiatives, such as Writing Across Communities, that attempt to connect the classroom and the campus to the students’ various communities of belonging, especially students who have been historically underserved. This framework reflects an emerging perspective—writing across difference—that challenges the argument that the best writing instructors can do is develop the skills and knowledge students need to make a successful transition from their home discourses to academic discourses. Instead, the value inherent in the full repertoire of linguistic, cultural and semiotic resources students use in their varied communities of belonging needs to be acknowledged and students need to be encouraged to call on these to the fullest extent possible in the course of learning what they are being taught in the writing classroom. Pedagogically, this book provides educators with the rhetorical, discursive and literacy tools needed to implement this approach.

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Edmund Sullivan describes the working of his book as an elaboration of its title Critical Psychology and Pedagogy: Interpretation of the Personal World. Sullivan thoroughly develops his meaning of critical psychology and demonstrates its relationship to the personal world. His bottom line: psychology is extraordinarily relevant to the current working of society, playing an important role in the organization and maintenance of its institutions. Developing this critical pedagogy for the interpretation of the personal world, Sullivan completes his work with concrete examples of how critical psychology addresses applied problems. While his examples come from his own background in education, this pedagogy can be applied productively to the psychological discourse of any area or discipline. Critical Psychology and Pedagogy holds the individual and society in dynamic tension. In his first three chapters Sullivan critiques the notion of individualism, abandons it, and develops the concept of the `personal'. Embarking on an interdisciplinary venture, he broadens psychological discourse to deal with the personal world as it is linked to society and systematically examines the issues of power dynamics. Theory becomes moments of reflection in action. Finally, he proposes a radical orientation in which emancipatory interest in human freedom (is) based on the intentional action of persons. He completes his study by applying his pedagogy to concrete examples.

This accessible, readable book looks at the cultural study of the Bible, challenging the traditional mode of reading the women in the Bible. Alice Bach applies literary theory, cultural representations of biblical figures, films, and paintings to a close reading of a group of biblical texts revolving around the 'wicked' literary figures in the Bible. She compares the biblical character of the wife of Potiphar with the Second Temple Period narratives and rabbinic midrashim that expand her story. She then reads Bathsheba against a Yiddish novel by David Pinski, and finally looks at the Biblical Salome against a very different Salome created by Oscar Wilde, and the selection of Salomes created by Hollywood. Bach argues that biblical characters have a life in the mind of the reader independent of the stories in which they were created, thus making the reader the site at which the texts and the cultures that produced them come together.