Journal of Teaching and Learning
Volume 2
Issue 1
Article 2
9-1-1987
What is Literacy?
James P. Gee
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What is Literacy?
by
James Paul Gee
It is a piece of folk wisdom that part of what
linguists do is define words. In over a decade as a
linguist, however, no one, until now, has asked me to
define a word . So my first try: what does "literacy"
mean? It won't surprise you that we have to define
some other words first. So let me begin by giving a
technical meaning to an old term which, unfortunately,
already has a variety of other meanings. The term is
"discourse." I will use the word as a count term ("a
discourse," "discourses," "many d i scourses"), not as a
mass term ("discourse," "much discourse"). By "a
discourse" I will mean:
a soaia lly aaaepted assoaiation among ways o f
using language , of thinking, and o f aating that
aan be used to identify onesel f a s a member of
a soaially meaning f ul grou p or "s oaial network ."
''Think of
discourse as an
'identity kit' which
comes complete
with the
appropriate
costume and
instructions.
ff
Think of discourse as an "identity kit" which comes
complete with the appropriate costume and instructions
on how to act and talk so as to take on a parti cular
role that others will recognize. Let me give an
example: Being "trained" as a linguist meant that I
learned to speak, think and act like a linguist, and
to recogn i ze others when they do so. Now actually
matters are not that simple: the larger discourse of
linguistics contains many subdiscourses, different
socially accepted ways of being a linguist. But the
master discourse is not just the sum of its parts, it
is something also over and above them. Every act of
speaking, writing and behaving a linguist does as a
lingui st is meaningful only against the background of
the whole socia l institution of linguistics, and that
institution is made up of concrete things like people,
books and build i ngs; abstract things like bodies of
knowledge, values, norms and beliefs; mixtures of
concrete and abstract things like universities, journals
3
and publishers; as well as a shared history and shared
stories. Some other examples of discourses: being an
American or a Russian, being a man or a woman, being a
member of a certain socio-economic class, being a factory worker or a boardroom executive, being a doctor or
a hospital patient, being a teacher, an administrator,
or a student, being a member of a sewing circle, a club,
a street gang, a lunchtime social gathering, or a regular at a local watering hole.
There are a number of important points that one can
make about discourses, none of which, for some reason,
are very popular to Americans, though they seem to be
commonplace in European social theory (Belsey, 1980;
Eagleton, 1983; Jameson, 1981; Macdonell, 1986;
Thompson, 1984):
1. Discourses are
crucially involve a set
terms of which one must
being in the discourse;
being in it.
inherently "ideological." They
of values and viewpoints in
speak and act, at least while
otherwise one doesn't count as
2. Discourses are resistant to internal criticism
and self-scrutiny since uttering viewpoints that seriously undermine them defines one as being outside them.
The discourse itself defines what counts as acceptable
criticism. Of course, one can criticize a particular
discourse from the viewpoint of another one (e.g.,
psychology criticizing linguistics). But what one
cannot do is stand outside all discourse and criticize
any one or all of them--that would be like trying to
repair a jet in flight by stepping outside it.
3. Discourse-defined positions from which to
speak and behave are not, however, just defined internal
to a discourse, but also as standpoints taken up by the
discourse in its relation to other, ultimately opposing,
discourses. The discourse of managers in an industry
is partly defined as a set of views, norms and standpoints defined by their opposition to analogous points
in the discourse of workers (Macdonell, 1986: 1-7).
The discourse we identify with being a feminist is
radically changed if all male discourses disappear.
4. Any discourse concerns itself with certain
objects and puts forward certain concepts, viewpoints
and values at the expense of others. In doing so it
will marginalize viewpoints and values central to other
discourses (Macdonell, 1986: 1-7). In fact, a discourse
can call for one to accept values in conflict with other
discourses one is a member of--for example, the discourse used in literature departments used to marginalize popular literature and women's writings. Further,
4
women readers of Hemingway, for instance, when acting as "acceptable readers" by
the standards of the discourse of literary criticism~ might find themselves
complicit with values which conflict with those of various other discourses they
belong to as women (Culler, 1982: 43-64).
5. Finally, discourses are intimately related to the distribution of social
power and hierarchical structure in society. Control over certain discourses can
lead to the acquisition of social goods (money, power, status) in a society.
These discourses empower those groups who have the least conflicts with their
other discourses when they use them. For example, many academic, legalistic and
bureaucratic discourses in our society contain a moral subdiscourse that sees
"right" as what is derivable from general abstract principles. This can conflict
to a degree with a discourse about morality that appears to be more often associated with women than men in terms of which "wrong" is seen as the disruption of
social networks, and "right" as the repair of those networks (Gilligan, 1982).
Or, to take another example, the discourse of literary criticism was a standard
route to success as a professor of literature. Since it conflicted less with
the other discourses of white, middle class men than it did with those of women,
men were empowered by it. Women were not, as they were often at cross-purposes
when engaging in it. Let us call discourses that lead to social goods in a
society "dominant discourses" and let us refer to those groups that have the
fewest conflicts when using them as "dominant groups." Obviously these are both
matters of degree and change to a certain extent in different contexts.
It is sometimes helpful to say that it is not individuals who speak and
act, but rather historically and socially defined discourses speak to each other
through individuals. The individual instantiates, gives body to, a discourse
every time he acts or speaks and thus carries it, and ultimately changes it,
through time. Americans tend to be very focused on the individual, and thus
often miss the fact that the individual is simply the meeting point of many,
sometimes conflicting, socially and historically defined discourses.
The crucial question is: how does one come by the discourses that he
controls? And here it is necessary, before answering the question, to make an
important distinction, a distinction that does not exist in non-technical parlance, but one which is important to a linguist: a distinction between
"acquisition" and "learning" (Krashen, 1982, 1985; Kras hen & Terrell, 1983). I
will distinguish these two as follows:
Acquisition is a process of acquiring something subconsciously by exposure
to models and a process of trial and error, without a process of formal
teaching . It happens in natural settings which are meaningful and functional in the sense that the acquirer knows that he needs to acquire the
thing he is exposed to in order to function and the acquirer in fact wants
to so function. This is how most people come to control their first
language .
Learning is a process that involves conscious knowledge gained through
teaching, though not necessarily from someone officially designated a
teacher. This teaching involves explanation and analysis , that is,
breaking down the thing to be learned into its analytic parts. It
inherently involves attaining, along with the matter being taught, some
degree of meta-knowledge about the matter.
s
Much of what we come by in life, after our initial enculturation, involves
a mixture of acquisition and learning. However, the balance between the two can
be quite different in different cases and different at different stages in the
process. For instance, I initially learned to drive a car by instruction, but
thereafter acquired, rather than learned, most of what I know. Some cultures
highly value acquisition and so tend simply to expose children to adults modeling
some activity and eventually the child picks it up, picks it up as a gestalt,
rather than as a series of analytic bits (Scollon &Scollon, 1981; Heath, 1983).
Other cultural groups highly value teaching and thus break down what is to be
mastered into sequential steps and analytic parts and engage in explicit explanation. There is an up side and a down side to both that can be expressed as
follows: "we are better at what we acquire, but we consciously know more about
what we have learned." For most of us, playing a musical instrument, or dancing,
or using a second language are skills we attained by some mixture of acquisition
and learning. But it is a safe bet that, over the same amount of time, people
are better at these activities if acquisition predominated during that time .
The point can be made using second language as the example: most people aren't
very good at attaining a second language in any very functional way through
formal instruction in a classroom. That's why teaching gramma r is not a very
good way of getting people to control a language. However, people who have
acquired a second language in a natural setting don't thereby make good linguists,
and some good linguists can't speak the languages they learned in a classroom.
What is said here about second languages is true, I believe, of all of what I
will later refer to as "secondary discourses": acquisition is good for performance, learning is good for meta-level knowledge (cf. Scribner & Cole, 1981).
Acquisition and learning are thus, too, differential sources of power: acquirers
usually beat learners at performance, learners usually beat acquirers at talking
about it, that is, at explication, explanation, analysis and criticism.
Now what has this got to do with literacy? First, let me point out that it
renders the common sense understanding of literacy very problematic. Take the
notion of a "reading class." I don't know if they are still prevalent, but when
I was in grammar school we had a special time set aside each day for "reading
class" where we would learn to read. Reading is at the very least the ability
to interpret print (surely not just the ability to call out the names of letters),
but an interpretation of print is just a viewpoint on a set of symbols, and viewpoints are always enbedded in a discourse. Thus, while many different discourses
use reading, even in opposing ways, and while there could well be classes
devoted to these discourses, reading outside such a discourse or class would be
truly "in a vacuum," much like our repairman above trying to repair the jet in
flight by jumping out the door. Learning to read is always learning some aspect
of some discourse. One can trivialize this insight to a certain degree by
trivializing the notion of interpretation (of printed words), until one gets to
reading as calling out the names of letters. Analogously, one can deepen the
insight by taking successively deeper views of what interpretation means. But,
there is also the problem with "reading class" that it stresses learning and not
acquisition. To the extent that reading as both decoding and interpretation is
a performance, learning stresses the production of poor performers. If we wanted
to stress acquisition we would have to expose children to reading and this would
always be to expose them to a discourse whose name would never be "Reading" (at
least until the student went to the university and earned a degree called
"Reading"). To the extent that it is important to have meta-level skills in
regard to language, reading class as a place of learning rather than of acquisition might facilitate this, but is is arguable that a reading class would hardly
6
be the best place to do this. While reading classes like mine might not be
around any more, it encapsulated the common sense notion of literacy as "the
ability to read and write" (intransitively), a notion that is nowhere near as
coherent as it at first sounds.
Now I will approach a more positive connection between a viable notion of
literacy and the concepts we have dealt with above. All humans, barring serious
disorder, get one form of discourse free, so to speak, and this through acquisition. This is our socio-culturally determined ways of using our native language
in face-to-face communication with intimates (intimates are people with whom we
share a great deal of knowledge because of a great deal of contact and similar
experiences). This is sometimes referred to as "the oral mode" (Gee, 1986b)--it
is the birth right of every human and comes through the process of primary
socialization within the family as this is defined within a given culture. Some
small, so-called "primitive," cultures function almost like extended families
(though never completely so) in that this type of discourse is usable in a very
wide array of social contacts. This is due to the fact that these cultures are
small enough to function as a "society of intimates" (Givon, 1979). In modern
technological and urban societies which function as a "society of strangers,"
the oral mode is more narrowly useful. Let us refer then to this oral mode,
developed in the primary process of enculturation, as the "primary discourse."
It is important to realize that even among speakers of English there are socioculturally different primary discourses. For example, lower socio-economic black
children use English to make sense of their experience differently than do middle
class children; they have a different primary discourse (Gee, 1985; 1986a;
Michaels, 1981; 1985). And this is not due merely to the fact that they have a
different dialect of English. So-called "Black Vernacular English" is, on
structural grounds, only trivially different from standard English by the norms
of linguists accustomed to dialect differences around the world (Labov, 1972).
Rather, these children use language, behavior, values and beliefs to give a
different shape to their experience.
Beyond the primary discourse, however, are other discourses which crucially
involve social institutions beyond the family (or the primary socialization
group as defined by the culture), no matter how much they also involve the family. These institutions all share the factor that they require one to communicate with non-intimates (or to treat intimates as if they were not intimates).
Let us refer to these as "secondary institutions" (such as schools, workplaces,
stores, government offices, businesses, churches, etc.). Discourses beyond the
primary discourse are developed in association with and by having access to and
practice with these secondary institutions. Thus, we will refer to them as
"secondary discourses." These secondary discourses all build on, and extend,
the uses of language we acquired as part of our primary discourse, and they be
more or less compatible with the primary discourses of different social groups.
It is, of course, a great advantage when the secondary discourse is compatible
with your primary one. But all these secondary discourses involve uses of language, either written or oral, or both, that go beyond our primary discourse no
matter what group we belong to. Let's call those uses of language in secondary
discourses which go beyond the uses of language stemming from our primary
discourse "secondary uses of language." Telling your mother you love her is a
primary use of language, telling your teacher you don't have your homework is a
secondary use. It can be noted, however, that sometimes people must fall back
on their primary uses of language in inappropriate circumstances when they fail
to control the requisite secondary use.
7
Now we can get to what I believe is a useful definition of literacy:
literacy is contPol of secondaPy uses o f language (i . e ., use s of language
in secondaPy discoupses)
Thus, there are as many applications of the word "literacy" as there are secondary discourses, which is many. We can define various types of literacy as
follows:
dominant literacy is contPol of a secondaPy use o f language used in what
I called above a "dominant dis couPse "
powePful litePacy is contPol o f a secondaPy use of language used in a
secondaPy discouPse that can s ePve as a meta- discoupse to cPitique the
pPimaPy discoupse OP otheP secondaPy discoupses , including dominant
discouPses
What do I mean by "control" in the above definitions? I mean some degree of
being able to "use," to "function" with, so "control" is a matter of degree.
"Mastery" I define as "full and effortless control." In these terms I wi ll
state a principle having to do with acquisition which I believe is true:
Any discoupse (pPimaPy OP secondaPy) is foP most people most of the time
only mastePed thPough acquisition, not leaPning . Thus , litePacy is mastePed
thPough acquisition, not leaPning , that is , it PequiPes exposupe to models
in natuPal , meaningful , and functional settings , and teaching is not liable
to be vePy successful--it may even initially get in the way . Time spent on
leaPning and not acquisition is time not well spent if the goal i s mas tePy
in pePfoPmance .
There is also a pri nciple having to do with learning that I think true:
One cannot cPitique one discouPse with anotheP one (which is the only way
to sePiously cPiticize and thus change a discouPse ) unless one has metalevel knowledge in both discouPses . And this meta- knowledge is best
developed thPough leaPning, though often leaPning applied to a discouPse
one has to a cePtain extent alPeady acquiPed. Thus , powePful litePacy , as
defined above , almost always involves leaPning, and not just acquisition .
The point i s that acqui sition and learn i ng are means to quite different goals,
though i n our culture we very often confuse these means and thus don't get what
we thought and hoped we would.
Let me just briefly mention some practical connections of the above remarks.
Mainstream middl e class children often look like they are learning literacy (of
various sorts} in school. But, in fact, I believe much research shows they are
a cqui r i ng these literacies through experiences in the home both before and during
school, as well as by the opportunities school gives them to practice what they
are acquiring (Wells, 1985; 1986a, b}. The learning they are doing, provided it
is tied to good teaching, is giving them not the literacies, but meta-level
cognitive and linguistic skills that they can use to critique various discourses
throughout their lives. However, we all know that teaching is not by any means
always that good--though it should be one of our goals to see to it that it is.
Children from non-mainstream homes often do not get the opportunities to acquire
8
dominant secondary discourses, for example those connected with the school, prior
to school in their homes, due to the lack of access their parents have to these
secondary discourses. Thus, when coming to school they cannot practice what they
haven't yet got and they are exposed mostly to a process of learning and not
acquisition. Since little acquisition thereby goes on, they often cannot use
this learning-teaching to develop meta-level skills since this requires some
degree of acquisition of secondary discourses to use in the critical process.
Further, research pretty clearly shows that many school-based secondary discourses
conflict with the values and viewpoints in some non-mainstream children's primary
discourses and other community-based secondary discourses (e.g., stemming from
religious institutions) (Heath, 1983; Cook-Gumperz, 1986; Gumperz, 1982).
While the above remarks may all seem rather theoretical, they do in fact
lead to some obvious practical suggestions for directions future research and
intervention efforts ought to take. As far as I can see some of these are as
follows:
1. Settings
if the goal is to
This is certainly
"reading class"),
may not happen to
which focus on acquisition, not learning, should be stressed
help non-mainstream children attain mastery of literacies.
not liable to be a traditional classroom setting (let alone my
but rather natural and functional environments, which may or
be inside a school.
2. We should realize that teaching and learning are connected with the
development of meta-level cognitive and linguistic skills. They will work better
if we explicitly realize this and build this realization into our curricula.
Further, they must be ordered and integrated with acquisition in viable ways if
they are to have any effect other than obstruction.
3. Mainstream children are actually using much of the teaching-learning
they get not to learn but to acquire, by practicing developing skills. We
should thus honor this practice effect directly and build on it, rather than
leave it as a surreptitious and indirect by-product of teaching-learning.
4. Learning should lead to the ability for all children--mainstream and
non-mainstream--to critique their primary discourses and secondary discourses,
including dominant secondary discourses. This requires exposing children to a
variety of alternative primary discourses and secondary ones (not necessarily so
that they acquire them, but so that they learn about them). It also requires
realizing explicitly that this is what good teaching and learning is good at.
We rarely realize that this is where we fail mainstream children just as much as
non-mainstream ones.
S. We must take seriously that no matter how good our schools become, both
as environments where acquisition can go on (so involving meaningful and functional settings) and where learning can go on, the non-mainstream child will
always have more conflicts in using and thus mastering dominant secondary
discourses, since they conflict more seriously with his primary discourse and
community-based secondary ones. This is precisely what it means (by my definitions above) to be "non-mainstream." This does not mean we should give up. It
also does not mean merely that research and intervention efforts must have
sensitivity to these conflicts built into them, though it certainly does mean
this. It also requires, I believe, that we must also stress research and intervention efforts that facilitate the developmen~ of wider and more humane concepts
9
of mastery and its connections to gate-keeping. We must remember that conflicts,
while they do very often detract from standard sorts of full mastery, can give
rise to new sorts of mastery. This is commonplace in the realm of art. We must
make it commonplace in society at large.
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