Literacy in Three Metaphors

Sylvia Scribner
From the American Journal of Education 93 (1984) 21. Copyright 1984 by University of Chicago Press.

Although literacy is a problem of pressing national concern, we have yet to discover or set its boundaries. This observation, made several years ago by a leading political spokesman (McGovern 1978), echoes a long-standing complaint of many policymakers and educators that what counts as literacy in our technological society is a matter 'not very well understood' (Advisory Committee on National Illiteracy 1929). A dominant response of scholars and researchers to this perceived ambiguity has been to pursue more rigorously the quest for definition and measurement of the concept. Many approaches have been taken (among them, Adult Performance Level Project 1975; Bormuth 1975; Hillerich 1976; Kirsch and Guthrie 1977-78; Miller 1973; Powell 197 ) and at least one attempt ( Hunter and Harman 1979) has been made to put forward an 'umbrella definition.Each of these efforts has identified important parameters of literacy, but none has yet won consensual agreement (for a thoughtful historical and conceptual analysis of shifting literacy definitions, see Radwin [1978]). The definitional controversy has more than academic significance. Each formulation of an answer to the question 'What is literacy?' leads to a different evaluation of the scope of the problem (i.e., the extent of illiteracy) and to different objectives for programs aimed at the formation of a literate citizenry. Definitions of literacy shape our perceptions of individuals who fall on either side of the standard (what a 'literate' or 'nonliterate' is like) and thus in a deep way affect both the substance and style of educational programs. A chorus of clashing answers also creates problems for literacy planners and educators. This is clearly evident in the somewhat acerbic comments of Dauzat and Dauzat (1977, p 37), who are concerned with adult basic education: 'In spite of all of the furor and the fervor for attaining literacy... few have undertaken to say what they or anyone else means by literacy. Those few professional organizations, bureaus and individuals who have attempted the task of explaining 'what is literacy? generate definitions that conflict, contradict but rarely complement each other.... These 'champions of the cause of literacy crusade for a national effort to make literacy a reality without establishing what that reality is.' What lies behind the definitional difficulties this statement decries? The authors themselves provide a clue. They suggest that literacy is a kind of reality that educators should be able to grasp and explain, or, expressed in more classical terms, that literacy has an 'essence' that can be captured through some Aristotelian-like enterprise. By a rational process of discussion and analysis, the 'true' criterial components of literacy will be identified, and these in turn can become the targets of education for literacy. Many, although by no means all, of those grappling with the problems of definition and measurement appear to be guided by such a search for the 'essence' -- for the 'one best' way of conceptualizing literacy. This enterprise is surely a useful one and a necessary component of

educational planning. Without denigrating its contribution, I would like to suggest, however, that conflicts and contradictions are intrinsic to such an essentialist approach. Consider the following. Most efforts at definitional determination are based on a conception of literacy as an attribute of individuals; they aim to describe constituents of literacy in terms of individual abilities. But the single most compelling fact about literacy is that it is a social achievement; individuals in societies without writing systems do not become literate. Literacy is an outcome of cultural transmission; the individual child or adult does not extract the meaning of written symbols through personal interaction with the physical objects that embody them. Literacy abilities are acquired by individuals only in the course of participation in socially organized activities with written language (for a theoretical analysis of literacy as a set of socially organized practices, see Scribner and Cole [1981]). It follows s that individual literacy is relative to social literacy. Since social literacy practices vary in time (Resnick [1983] contains historical studies) and space (anthropological studies are in Goody [1968]), what qualifies as individual literacy varies with them. At one time, ability to write ones name was a hallmark of literacy; today in some parts of the world, the ability to memorize a sacred text remains the modal literacy act. Literacy has neither a static nor a universal essence. The enterprise of defining literacy, therefore, becomes one of assessing what counts as literacy in the modern epoch in some given social context. If a nation-society is the context, this enterprise requires that consideration be given to the functions that the society in question has invented for literacy and their distribution throughout the populace. Grasping what literacy 'is' inevitably involves social analysis: What activities are carried out with written symbols? What significance is attached to them, and what status is conferred on those who engage in them? Is literacy a social right or a private power? These questions are subject to empirical determination. But others are not: Does the prevailing distribution of literacy conform to standards of social justice and human progress? What social and educational policies might promote such standards? Here we are involved, not with fact but with considerations of value, philosophy, and ideology similar to those that figure prominently in debates about the purposes and goals of schooling. Points of view about literacy as a social good, as well as a social fact, form the ground of the definitional enterprise. We may lack consensus on how best to define literacy because we have differing views about literacys social purposes and values. These differing points of view about the central meaning of literacy warrant deeper examination. In this essay, I will examine some of them, organizing my discussion around three metaphors: literacy as adaptation, literacy as power, and literacy as a state of grace. Each of these metaphors is rooted in certain assumptions about the social motivations for literacy in this country, the nature of existing literacy practices, and judgments about which practices are critical for individual and social enhancement. Each has differing implications for educational policies and goals. I will be schematic in my discussion; my purpose is not to marshal supporting evidence for one or the other metaphor but to show the boundary problems of all. My argument is that any of the metaphors, taken by itself, gives us only a partial grasp of the many and varied utilities of literacy and of the complex social and psychological factors sustaining aspirations for and achievement of individual literacy. To illustrate this theme, I will draw on the literacy experiences of a Third World people who, although remaining at an Iron Age level of technology, have nevertheless evolved varied functions for written language; their experience demonstrates that, even in some traditional societies, literacy is a 'many-meaninged thing '

Literacy as Adaptation This metaphor is designed to capture concepts of literacy that emphasize its survival or pragmatic value. When the term functional literacy was originally introduced during World War I (Harman 1970), it specified the literacy skills required to meet the tasks of modern soldiering. Today, functional literacy is conceived broadly as the level of proficiency necessary for effective performance in a range of settings and customary activities. This concept has a strong commonsense appeal. The necessity for literacy skills in daily life is obvious; on the job, riding around town, shopping for groceries, we all encounter situations requiring us to read or produce written symbols. No justification is needed to insist that schools are obligated to equip children with the literacy skills that will enable them to fulfill these mundane situational demands. And basic educational programs have a similar obligation to equip adults with the skills they must have to secure jobs or advance to better ones, receive the training and benefits to which they are entitled, and assume their civic and political responsibilities. Within the United States, as in other nations, literacy programs with these practical aims are considered efforts at human resource development and, as such, contributors to economic growth and stability. In spite of their apparent commonsense grounding, functional literacy approaches are neither as straightforward nor as unproblematic as they first appear. Attempts to inventory 'minimal functional competencies' have floundered on lack of information and divided perceptions of functionality. Is it realistic to try to specify some uniform set of skills as constituting functional literacy for all adults? Two subquestions are involved here. One concerns the choice of parameters for defining a 'universe of functional competencies. 'Which literacy tasks (e.g., reading a newspaper, writing a check) are 'necessary,' and which are 'optional'? The Adult Performance Level Project test (1975), one of the best conceptualized efforts to specify and measure competencies necessary for success in adult life, has been challenged on the grounds that it lacks content validity: 'The APL test fails to meet this [validity] criterion... not necessarily because test development procedures were technically faulty, but because it is not logically possible to define this universe of behaviors [which compose functional competence] without respect to a value position which the test developers have chosen not to discuss' (Cervero 1980, p. 163). An equally important question concerns the concept of uniformity. Do all communities and cultural groups in our class-based and heterogeneous society confront equivalent functional demands? If not, how do they differ? Some experts (e.g., Gray 1965; Hunter and Harman 1979) maintain that the concept of functional literacy makes sense only with respect to the proficiencies required for participation in the actual life conditions of particular groups or communities. But how does such a relativistic approach mesh with larger societal needs? If we were to consider the level of reading and writing activities carried out in small and isolated rural communities as the standard for functional literacy, educational objectives would be unduly restricted. At the other extreme, we might not want to use literacy activities of college teachers as the standard(l determining the functional competencies required for high school graduation Only in recent years has research been undertaken on the range of literacy activities practiced in different communities or settings within the United States (e.g., Heath 1980, 1981; Scribner 1982a), and we still know little about how, and by whom, required literacy work gets done. Lacking such knowledge, public discussions fluctuate between narrow definitions of functional skills pegged to immediate vocational and personal needs, and sweeping definitions that virtually reinstate the ability to cope with college subject

matter as the hallmark of literacy. On the other hand, adopting different criteria for different regions or communities would ensure the perpetuation of educational inequalities and the differential access to life opportunities with which these are associated. Adapting literacy standards to todays needs, personal or social, would be shortsighted. The time-limited nature of what constitutes minimal skills is illustrated in the 'sliding scale' used by the U.S. Bureau of Census to determine literacy. During World War 1, a fourth-grade education was considered sufficient to render one literate; in 1947, a U.S. Census sample survey raised that figure to five years; and by 1952 six years of school was considered the minimal literacy threshold. Replacing the school-grade criterion with a functional approach to literacy does not eliminate the time problem. Todays standards for functional competency need to be considered in the light of tomorrows requirements. But not all are agreed as to the nature or volume of literacy demands in the decades ahead. Some (e.g., Naisbitt 1982) argue that, as economic and other activities become increasingly subject to computerized techniques of production and information handling, even higher levels of literacy will be required of all. A contrary view, popularized by McLuhan (1962, 1964) is that new technologies and communication media are likely to reduce literacy requirements for all. A responding argument is that some of these technologies are, in effect, new systems of literacy. The ability to use minicomputers as information storage and retrieval devices requires mastery of symbol systems that build on natural language literacy; they are secondorder literacies as it were. One possible scenario is that in coming decades literacy may be increased for some and reduced for others, accentuating the present uneven, primarily classbased distribution of literacy functions. From the perspective of social needs, the seemingly well-defined concept of functional competency becomes fuzzy at the edges. Equally as many questions arise about functionality from the individuals point of view. Functional needs have not yet been assessed from the perspective of those who purportedly experience them. To what extent do adults whom tests assess as functionally illiterate perceive themselves as lacking the necessary skills to be adequate parents, neighbors, workers? Inner-city youngsters may have no desire to write letters to each other; raising ones reading level by a few grades may not be seen as a magic ticket to a job; not everyone has a bank account that requires the mastery of unusual forms (Heath 1980). Appeals to individuals to enhance their functional skills might founder on the different subjective utilities communities and groups attach to reading and writing activities. The functional approach has been hailed as a major advance over more traditional concepts of reading and writing because it takes into account the goals and settings of peoples activities with written language. Yet even tender probing reveals the many questions of fact, value, and purpose that complicate its application to educational curricula. We now turn to the second metaphor. Literacy as Power While functional literacy stresses the importance of literacy to the adaptation of the individual, the literacy-as-power metaphor emphasizes a relationship between literacy and group or community advancement. Historically, literacy has been a potent tool in maintaining the hegemony of elites and dominant classes in certain societies, while laying the basis for increased social and political

participation in others (Resnick 1983; Goody 1968). In a contemporary framework, expansion of literary skills is often viewed as a means for poor and politically powerless groups to claim their place in the world. The International Symposium for Literacy, meeting in Persepolis, Iran (Bataille 1976), appealed to national governments to consider literacy as an instrument for human liberation and social change. Paulo Freire (1970) bases his influential theory of literacy education on the need to make literacy a resource for fundamental social transformation. Effective literacy education, in his view, creates a critical consciousness through which a community can analyze its conditions of social existence and engage in effective action for a just society. Not to be literate is a state of victimization. Yet the capacity of literacy to confer power or to be the primary impetus for significant and lasting economic or social change has proved problematic in developing countries. Studies (Gayter, Hall, Kidd, and Shivasrava 1979; United Nations Development Program 1976) of UNESCOs experimental world literacy program have raised doubts about earlier notions that higher literacy rates automatically promote national development and improve the social and material conditions of the very poor. The relationship between social change and literacy education, it is now suggested (Harman 1977), may be stronger in the other direction. When masses of people have been mobilized for fundamental changes in social conditions -- as in the USSR, China, Cuba, and Tanzania -- rapid extensions of literacy have been accomplished (Gayter et al. 1979; Hammiche 1976; Scribner 1982b). Movements to transform social reality appear to have been effective in some parts of the world in bringing whole populations into participation in modern literacy activities. The validity of the converse proposition -- that literacy per se mobilizes people for action to change their social reality -- remains to be established. What does this mean for us? The one undisputed fact about illiteracy in America is its concentration among poor, black, elderly, and minority-language groups -- groups without effective participation in our country-s economic and educational institutions (Hunter and Harman 1979). Problems of poverty and political powerlessness are, as among some populations in developing nations, inseparably intertwined with problems of access to knowledge and levels of literacy skills. Some (e.g., Kozol 1980) suggest that a mass and politicized approach to literacy education such as that adopted by Cuba is demanded in these conditions. Others (e.g., Hunter and Harman 1979) advocate a more action-oriented approach that views community mobilization around practical, social, and political goals as a first step in creating the conditions for effective literacy instruction and for educational equity. The possibilities and limits of the literacy-as-power metaphor within our present-day social and political structure are not at all clear. o what extent can instructional experiences and programs be lifted out of their social contexts in other countries and applied here? Do assumptions about the functionality and significance of literacy in poor communities in the United States warrant further consideration? Reder and Greens (1984) research and educational work among West Coast immigrant communities reveals that literacy has different meanings for members of different groups. How can these cultural variations be taken into account? How are communities best mobilized for literacy -- around local needs and small-scale activism? or as part of broader political and social movements? If literacy has not emerged as a priority demand, should government and private agencies undertake to mobilize communities around this goal? And can such efforts be productive without the deep involvement of community leaders? Literacy as a State of Grace

Now we come to the third metaphor. I have variously called it literacy as salvation and literacy as a state of grace. Both labels are unsatisfactory because they give a specific religious interpretation to the broader phenomenon I want to depict -- that is, the tendency in many societies to endow the literate person with special virtues. A concern with preserving and understanding scripture is at the core of many religious traditions, Western and nonWestern alike. As studies by Resnick and Resnick (1977) have shown, the literacy-assalvation metaphor had an almost literal interpretation in the practice of post-Luther Protestant groups to require of the faithful the ability to read and remember the Bible and other religious material. Older religious traditions -- Hebraic and Islamic -- have also traditionally invested the written word with great power and respect. 'This is a perfect book. There is no doubt in it,' reads a passage from the Quran. Memorizing the Quran -- literally taking its words into you and making them part of yourself -- is simultaneously a process of becoming both literate and holy. The attribution of special powers to those who are literate has its ancient secular roots as well. Plato and Aristotle strove to distinguish the man of letters from the poet of oral tradition. In the perspective of Western humanism, literateness has come to be considered synonymous with being 'cultured,' using the term in the old-fashioned sense to refer to a person who is knowledgeable about the content and techniques of the sciences, arts, and humanities as they have evolved historically. The term sounds elitist and archaic, but the notion that participation in a literate -- that is, bookish -- tradition enlarges and develops a persons essential self is pervasive and still undergirds the concept of a liberal education (Steiner 1973). In the literacy-as-a-state-of-grace concept, the power and functionality of literacy is not bounded by political or economic parameters but in a sense transcends them; the literate individuals life derives its meaning and significance from intellectual, aesthetic, and spiritual participation in the accumulated creations and knowledge of humankind, made available through the written word. The self-enhancing aspects of literacy are often given a cognitive interpretation (Greenfield and Bruner 1969; Olson 1977). For centuries, and increasingly in this generation, appeals have been made for increased attention to literacy as a way of developing minds. An individual who is illiterate, a UNESCO (1972) publication states, is bound to concrete thinking and cannot learn new material. Some teachers of college English in the United States (e.g., Farrell 1977) urge greater prominence for writing in the curriculum as a way of promoting logical reasoning and critical thinking. Literate and nonliterate individuals presumably are not only in different states of grace but in different stages of intellectual development as well. Although evidence is accumulating (Scribner and Cole 1981) refuting this view, the notion that literacy per se creates a great divide in intellectual abilities between those who have and those who have not mastered written language is deeply entrenched in educational circles of industrialized countries. The metaphor of literacy-as-grace, like the others, has boundary problems. For one thing, we need to know how widely dispersed this admiration of book knowledge is in our society. To what extent are beliefs about the value of literalness shared across social classes and ethnic and religious groups? How does book culture -- more accurately, how do book cultures -articulate with the multiple and diverse oral cultures flourishing in the United States? Which people value literacy as a preserver of their history or endow their folk heroes with book learning? Are there broad cultural supports for book learning among wide sectors of the population? McLuhan and others have insisted that written literacy is a vestige of a

disappearing 'culture.' Is this point of view defensible? And if so, what implications does it pose for our educational objectives? I have described some current views of the meaning of literacy in terms of three metaphors. I have tried to indicate that each metaphor embraces a certain set of, sometimes unexamined, values; moreover, each makes assumptions about social facts in our society -- the utilities of literacy and the conditions fostering individual attainment of literacy status. These metaphors are often urged on us as competitive; some choice of one or the other does in fact seem a necessary starting point for a definitional enterprise. But for purposes of social and educational planning, none need necessarily become paramount at the expense of the others; all may have validity. To illustrate this argument, 1 will briefly describe research on the social meaning of literacy among a West African people. Learning how literacy functions among a people far removed from us culturally and geographically may help us take a new look at its functions here at home. Social Meaning of Literacy: A Case Study My own consideration of the question 'What is literacy?' was prompted by research experiences in a traditional West African society. Together with colleagues, I spent five years studying the social and intellectual consequences of literacy among the Vai people of West Africa (Scribner and Cole 1981). The material conditions of Vai life are harsh. Rural villages lack electricity and public water supplies; clinics and schools are scarce; dirt roads, often impassable in the rainy season, restrict social and economic exchanges. To the casual observer, Vai society is the very prototype of traditional nonliterate subsistence farming societies. Yet the Vai have practiced literacy for over 150 years, initially in a syllabic writing system of their own invention. The Vai script has been passed on from one generation to another in tutorial fashion without benefit of a formal institution such as a school and without the constitution of a professional teacher group. In addition to this indigenous script, literacy in the Arabic and Roman alphabets also flourishes in the countryside. The Vai are a Muslim people, and the Arabic script is the literacy for religious practice and theological learning. Missionaries and, more recently, the Liberian government have been disseminating English literacy, the official government literacy, through the establishment of Western-style schools. About one-third of the Vai male population is literate in one of these scripts, the majority in the Vai script. Many read and write both Vai and Arabic, and some outstanding scholars are literate in all three scripts. Since each writing system has a different orthography, represents a different language, and is learned in a different setting, becoming literate in two or more scripts is an impressive intellectual accomplishment. Why do people take the trouble to do it? Certain obvious answers are ruled out. Literacy is not a necessity for personal survival. As far as we could determine, nonliteracy status does not exclude a person from full participation in economic activities or in town or society life. As we look around Vai country and see major activities and institutions continuing to function in the traditional oral mode, we are at a loss to define the literacy competencies that might be useful in everyday life. But Vai literates have not been at such a loss and have found no end of useful functions for.writing. Commonly they engage in extensive personal correspondence, which for some involves the composition of thirty to forty letters per month. Since Vai society, like other traditional societies, maintains an effective oral grapevine system, reasons for the popularity of letter writing are not self-evident, especially since all letters must be personally sent and handdelivered. Yet literates find the advantage of secrecy and guarantee of delivery more than compensation for the time and trouble spent in writing. Scholars (Hair 1963; Holsoe 1977)

speculate that the usefulness of the Vai script in protecting secrets and allowing clandestine resistance to the central governing machinery of Liberia, whose official literacy was English, were important factors in its invention and longevity. On closer study, we find that Vai script literacy also serves many personal and public recordkeeping functions. Household heads keep albums for family births, deaths, and marriages; some maintain lists of dowry items and death feast contributions that help to regulate kinship exchanges. Records also enlarge the scope and planful aspects of commercial transactions. Artisans maintain lists of customers; farmers record the yield and income from cash-crop farming. The script also serves a variety of administrative purposes such as recording house tax payments and political contributions. Some fraternal and religious organizations maintain records in Vai script. All of these activities fit nicely into the metaphor of literacy as functional adaptation; the only surprising aspect is that so many varieties of pragmatic uses occur in an economic and social milieu in which modern institutions (schools, cash markets) still play a limited role. Not all literacy uses are devoted to practical ends. Although the Vai script has not been used to produce public books or manuscripts, in the privacy of their homes, many Vai literates engage in creative acts of composition. Almost everyone keeps a diary; some write down maxims and traditional tales in copybooks; others maintain rudimentary town histories; some record their dreams and tales of advice to children; a few who might qualify as scholars produce extended family and clan histories. Townspeople, when questioned about the value of the script, will often cite its utilitarian functions, but will equally as often speak about its importance for self-education and knowledge. Vai script literates are known in the community are sought out for their information and help as personal scribes or as town clerks. A Vai parable about the relative merits of money, power, and book learning for success in this world concludes with the judgment that the 'man who knoweth book passeth all.' Why this excursion into a case of African literacy after our metaphoric discussion of the goals of literacy education in a technological society? Perhaps because Vai society, much simpler than ours in the range of literacy functions it calls for, nonetheless serves to highlight unnecessary simplicities in our attempts to define the one best set of organizing principles for literacy education. If we were called on as experts to devise literacy education programs for the Vai people, which metaphor would dominate our recommendations? Would we emphasize the spread of functional competencies, urging all farmers to keep crop records and all carpenters to list customers? This would be an effective approach for some, but it would neglect the interests and aspirations of others. Should we appeal to the cultural pride of the populace, suggesting Vai script literacy be extended as an instrument for group cohesion and social change? We might count on support for this appeal, but resistance as well; Quranic schools and the network of Muslim teachers and scholars are a powerful counterforce to the Vai script and a countervailing center for cultural cohesion. Moreover, families participating in the Vai script tradition do not necessarily repudiate participation in English literacy; some find it prudent to have one or more children in English school as well as Quranic school. As for literacy as a state of grace, aspirations for self-improvement and social status clearly sustain many aspects of Vai literacy both in the Arabic religious and Vai secular traditions. A diversity of pragmatic, ideological, and intellectual factors sustains popular literacy among the Vai.

The sociohistorical processes leading to multiple literacies among the Vai are not unique. In their research in Alaska, Reder and Green (1983) found community members practicing literacy in any one (or, occasionally, a combination) of three languages. Some used the Cyrillic script, introduced by the Russian Orthodox Church, for reading and writing Russian; others used that script for literacy activities in their native Eskimo language; and still others participated in English literacy. Each of these literacies, they report, occurred through distinct socialization processes and in well-defined, nonoverlapping domains of activity, and each had a distinctive social meaning. Wagner (in press) similarly documents the multiple meanings of literacy in contemporary Moroccan society, and other reports might be cited. This is not to suggest, of course, that all cultural groups have elaborated rich functions for literacy, nor that all groups strive for participation in the official literacy of their state (as, for example, English in Alaska and throughout the United States). The value of the growing body of ethnographic studies for the 'What is literacy?' question is twofold. First, it promotes skepticism of the 'one best answer' approach to the improvement of literacy in our society. Second, it urges the need for understanding the great variety of beliefs and aspirations that various people have developed toward literacy in their particular historical and current life circumstances. What implications does this analysis have for literacy policy and education? This is a question that calls for the continued, sustained, and thoughtful attention of educators and others in our society. One implication that I find compelling is the need to 'disaggregate' various levels and kinds of literacy. If the search for an essence is futile, it might appropriately be replaced by serious attention to varieties of literacy and their place in social and educational programs. In this disentangling process, I would place priority on the need to extricate matters of value and policy from their hidden position in the definitional enterprise and to address them head on. The International Symposium for Literacy, closing UNESCOs Experimental World Literacy Program, declared that literacy is a fundamental human right (Bataille 1976). Literacy campaigns need no other justification. Setting long-range social and educational goals, however, pushes us farther toward an inquiry into the standard of literacy that is a desirable (valued) human right in our highly developed technological society, whose policies have such a powerful impact on the worlds future. What is ideal literacy in our society? If the analysis by metaphor presented here contributes some approach to that question, it suggests that ideal literacy is simultaneously adaptive socially empowering, and self-enhancing. Enabling youth and adults to progress toward that ideal would be a realization of the spirit of the symposium in Persepolis reflective of the resources and literacy achievements already available in our society. This suggests that long-term social and educational policies might be directed at maximal literacy objectives; minimal literacy standards would serve a useful function, not as goals but as indicators of our progress in equipping individuals and communities with the skills they need for 'takeoff' in continuing literacy careers. Recognition of the multiple meanings and varieties of literacy also argues for a diversity of educational approaches, informal and community-based as well as formal and school-based. As ethnographic research and practical experience demonstrate, effective literacy programs are those that are responsive to perceived needs, whether for functional skills, social power, or self-improvement. Individual objectives may be highly specific: to qualify for a promotion at work, to help children with their lessons, to record a family history. Anzalone and McLaughlin (1982) have coined the term 'specific literacies' to designate such special-interest

or special-purpose literacy skills. The road to maximal literacy may begin for some through the feeder routes of a wide variety of specific literacies. These are speculative and personal views; others will have different conceptions. The notions offered here of ideal and specific literacies do not simplify the educational issues nor resolve the definitional dilemmas. I hope, however, that these concepts and the metaphoric analysis from which they flowed suggest the usefulness of 'dissecting literacy' into its many forms and, in the process, clarifying the place of fact and value in discussions of the social meaning of literacy.