Dialogue: Theorizing Difference in Communication Studies


Edited by: Rob Anderson, Leslie A. Baxter & Kenneth N. Cissna

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    About the Editors

    Rob Anderson, professor of communication and professor of international studies at Saint Louis University, teaches and learns about dialogue in campus settings, interpersonal relationships, and media institutions. His articles on these topics have appeared since 1972 in journals from a variety of disciplines. A vigorous advocate of the dialogue of coauthorship, Rob's ten books include texts in communication theory and interviewing, as well as scholarly studies of public dialogue in contemporary journalism and intellectual history: The Conversation of Journalism (Praeger, 1994), The Reach of Dialogue (Hampton Press, 1994), The Martin Buber-Carl Rogers Dialogue (SUNY, 1997), and Moments of Meeting (SUNY, 2002). He believes the following to be therapeutic: Quiet dinners with Dona, sitting on the porch, watching soccer, Miles Davis on the stereo, and classes that talk back.

    Leslie A. Baxter is F. Wendell Miller Distinguished Professor of Communication Studies at the University of Iowa. She teaches and conducts research on communication in personal and family relationships, as well as on qualitative and quantitative research methods. She is the recipient of the 1995 Berscheid/Hatfield Award for Mid-Career Achievement by the International Network on Personal Relationships and the 2002 Legacy Theory Award by the Communication Theory Interest Group of the Central States Communication Association. Dialogue is her third book in the past decade on dialogic approaches to communication, the first of which, Relating: Dialogues and Dialectics (with Barbara Montgomery; Guilford, 1996), received the G. R. Miller Distinguished Book Award from the Interpersonal Communication Division of the National Communication Association.

    Kenneth N. Cissna is professor of communication at the University of South Florida. He is the author (with Rob Anderson) of Moments of Meeting: Buber, Rogers, and the Potential for Public Dialogue (SUNY, 2002) and The Martin Buber-Carl Rogers Dialogue: A New Transcript with Commentary (SUNY, 1997) as well as a monograph on “The Rhetoric of Public Dialogue” in Communication Research Trends (also with Meghan Clune, 2003). His edited book Applied Communication in the 21st Century (Lawrence Erlbaum, 1995) won the Outstanding Book award from the Applied Communication Division of the National Communication Association. He edited the Journal of Applied Communication Research and the Southern Communication Journal, and is past president of the Florida Communication Association. Currently, he serves as Vice President Elect of the Southern States Communication Association.

    About the Contributors

    Ronald C. Arnett, professor and chair in the Department of Communication and Rhetorical Studies at Duquesne University, is past editor of the Journal of Communication and Religion and president of both the State Communication Association of Pennsylvania and the Religious Communication Association. His books include Communication and Community: Implications of Martin Buber's Dialogue (SIU, 1986), for which he won the Religious Speech Communication Association Book Award; Dialogic Education: Conversations About Ideas and Between Persons (SIU, 1992); Dialogic Civility in a Cynical Age: Community, Hope, and Interpersonal Relationships (SUNY, 1999); and The Reach of Dialogue: Confirmation, Voice, and Community (which he coedited with Rob Anderson and Kenneth N. Cissna; Hampton Press, 1994). He received the Religious Communication Association Article Award in 1979 and 1999.

    Laura Black is a doctoral student at the University of Washington. She is interested in dialogue theory and in the ways in which dialogue occurs in and is understood by members of groups and organizations. Her current research examines the training in dialogue that a manufacturing company provides its employees and describes how profound learning occurs even when dialogue is taught as a set of tools or skills. She is also studying how newcomers learn organizational cultures through stories and how collaborative storytelling can be used in small groups facing divisive moral conflicts.

    Stanley Deetz is professor of communication at the University of Colorado, Boulder, where he teaches courses in organizational theory, organizational communication, and communication theory. He is the author, coauthor, or editor of Leading Organizations Through Transition (Sage, 2000), Doing Critical Management Research (Sage, 2000), Transforming Communication, Transforming Business (Hampton, 1995), Democracy in an Age of Corporate Colonization (SUNY, 1992), and eight other books. He has published 100 essays in scholarly journals and books regarding stakeholder representation, culture, and communication in corporate organizations. He has served as a consultant on culture, diversity, and participatory decision making for several major corporations in the U.S. and Europe. He is a Fellow of the International Communication Association and served as ICA President, 1996–97.

    H.L. Goodall, Jr., is professor and head of the Department of Communication at the University of North Carolina at Greensboro. He is the author or coauthor of 18 books and over 100 articles, chapters, and papers on communication and culture. As an ethnographer on the American scene, his work with dialogue began as a practical matter with in vivo explorations of self, others, and contexts in diverse settings—high tech cultures, rock and roll bands, political campaigns, and alternative spiritual communities. More recently, he has developed an interest in the dialectical tensions and ritual forms that characterize dialogic experiences, and the long-term effects of the presence of those tensions along with the absence of dialogue in families defined by secrets.

    Leonard Clyde Hawes is professor of communication at the University of Utah. He is the author of a series of articles on dialogue, power, conversation, and politics in such journals as Text and Performance Quarterly, Communication Theory, and Communication Yearbook. His current book project addresses the problems of ethics and pragmatics when North American conflict resolution theory and practice are deployed in ethnically diverse, identity-based conflicts. He divides his time between the University of Utah, where he pursues the Mormon/secular division; the University of Aalborg, where he works on the Danish/“immigrants of color” division; and the University of Copenhagen, where he contributes to the Tibet Conflict Resolution project.

    Michael J. Hyde is the University Distinguished Professor of Communication Ethics at Wake Forest University and a Fellow of the W. K. Kellogg Foundation. His research on the dialogic nature of human existence has appeared in many scholarly journals and books. His The Call of Conscience: Heidegger and Levinas, Rhetoric and the Euthanasia Debate (University of South Carolina Press, 2001) won the National Communication Association's Diamond Anniversary Book Award and the Marie Hochmuth Nichols Award. He is also the recipient of the Scholar Award for Communication Excellence in Ethics Education for the Mind, the Heart, and the Soul given by the Communication Ethics Center, Duquesne University. Currently, he is completing a book on The Life-Giving Gift of Acknowledgment.

    Peter M. Kellett is associate professor of communication and Director of Graduate Studies at the University of North Carolina at Greensboro. He is the author of Managing Conflict in a Negotiated World: A Narrative Approach to Achieving Dialogue and Change (with D. G. Dalton; Sage, 2001) and several chapters and articles that explore the theory and practice of dialogue in analyzing, understanding, and managing human conflict. Currently, he is interested in how people learn to create more peaceful relationships from understanding their conflict experiences.

    Sheila McNamee is professor of communication at the University of New Hampshire and holds the university's Class of 1944 Professorship. Her work focuses on dialogic transformation within a variety of social and institutional contexts, including psychotherapy, organizations, education, health care, and communities. She is the author of several books, including Relational Responsibility: Resources for Sustainable Dialogue (with Kenneth Gergen; Sage, 1999) as well as numerous articles and chapters on social constructionist theory and practice. She actively engages constructionist practices in a variety of contexts to bring communities of participants with diametrically opposing viewpoints together to create livable futures. She is a cofounder and Board member of the Taos Institute (http://www.taosinstitute.net), and she lectures and consults regularly.

    Mark L. McPhail is professor of interdisciplinary studies in the Western College Program at Miami University. His research interests include rhetorical theory and epistemology, language and race relations, and visual communication. He is the author of Zen in the Art of Rhetoric: An Inquiry Into Coherence (SUNY, 1996), The Rhetoric of Racism Revisited: Reparations or Separation? (Rowman and Littlefield, 2002), and Double Consciousness in Black and White: Identity, Difference, and the Rhetorical Ideal of Life (Van Zelst Lecture, Northwestern University, 2001). His scholarship has been published in the Quarterly Journal of Speech, Critical Studies in Mass Communication, and the Howard Journal of Communications, and his creative work has appeared in Dark Horse Magazine and the American Literary Review.

    John Pauly is professor of communication at Saint Louis University. His research on the history and sociology of mass communication has appeared in a variety of journals, including Communication, Journalism and Mass Communication Monographs, Journalism and Mass Communication Quarterly, Media Studies Journal, and American Quarterly. He has written extensively about public journalism and has participated in discussions of the movement at the Poynter Institute, American Press Institute, Kettering Foundation, and Stanford University. He is currently writing a book about the cultural and literary consequences of the New Journalism of the 1960s.

    Kimberly A. Pearce is professor of speech communication at De Anza College, located in Cupertino, California. She is also cofounder of the Public Dialogue Consortium and Pearce Associates. She recently completed a training manual titled Making Better Social Worlds: Engaging and Facilitating Dialogic Communication (Pearce Associates, 2002). In addition to offering training in dialogic communication on three continents, she helped initiate, design, and facilitate a six-year public dialogue and community-building process for the city of Cupertino.

    W. Barnett Pearce is professor in the School of Human and Organization Development at the Fielding Graduate Institute. He is a communication theorist involved with the development of the theory of the coordinated management of meaning. In addition, he is a founding member of the Public Dialogue Consortium and coprincipal of Pearce Associates, organizations through which he facilitates and offers training in the skills of dialogic communication. His publications include Moral Conflict: When Social Worlds Collide (with Stephen Littlejohn; Sage, 1997) and (with Kim Pearce) “Combining Passions and Abilities: Toward Dialogic Virtuosity” (Southern Communication Journal, 2000), “Extending the Theory of CMM through a Community Dialogue Process” (Communication Theory, 2000), and “Going Public: Working Systematically in Public” (Pluriverso, 2000).

    John Shotter is professor of interpersonal relations in the Department of Communication, University of New Hampshire. His long-term interest is in the social conditions conducive to people having a voice in the development of participatory democracies and civil societies. He is the author of Social Accountability and Selfhood (Blackwell, 1984), Cultural Politics of Everyday Life: Social Constructionism, Rhetoric, and Knowing of the Third Kind (Open University, 1993), and Conversational Realities: The Construction of Life Through Language (Sage, 1993). In 1997 he was an Overseas Fellow at Churchill College, Cambridge, and a visiting professor at the Swedish Institute of Work Life Research, Stockholm, Sweden.

    Jennifer Simpson is Coordinator for Student Affairs and lecturer in the Departments of Communication and Honors at the University of Colorado, Boulder. Her work bridges the theoretical and practical dimensions of dialogue. Believing in the importance of engaged scholarship, she uses her administrative experience to inform and enrich her teaching and scholarship, and in turn, her academic life informs and infuses her many other responsibilities on campus. A politically responsive, constructionist theory of communication is both informed by and informs her campus work on building community and multicultural development. She is a founder of the CU Dialogic Network, a group of faculty and staff members committed to using principles and practices of dialogue to inform and enrich campus conversations.

    John Stewart is Vice President for Academic Affairs at the University of Dubuque. Since the 1970s, he has been learning and teaching dialogue philosophy and practice—for 32 years at the University of Washington. Since his 1978 article on the “Foundations of Dialogic Communication” in the Quarterly Journal of Speech, his scholarly and instructional writings have attempted to clarify the insights of dialogue philosophers and extend them to enhance dialogue practice in families, friendships, classrooms, and organizations. In recent years, John has coauthored all his professional writing in order to open a space for dialogue in this part of his life. He is also committed to dialogue practice outside the academy.

    Mary S. Strine is professor of communication at the University of Utah, where she teaches and conducts research in cultural studies, interpretive and critical theory, and performance studies. Her articles on modern critical theory, performance theory and criticism, and the relationship between American literature and culture (published in Text and Performance Quarterly, Western Journal of Communication, and various edited books) rely heavily on dialogic theory as their animating center. Her current research focuses on the cultural work of artistic representations and practices, specifically on the ways that aesthetic performances create a distinctive sphere of dialogic encounter by actively engaging and molding their audiences, and on the ways that such aesthetically framed “dialogues” contribute to racial, ethnic, and national identity formations.

    James R. Taylor is emeritus professor of communication at the University of Montreal, and the author or coauthor of several books on the communication theory of the foundations of organizations, including The Emergent Organization: Communication as its Site and Surface (Lawrence Erlbaum, 2000) and The Computerization of Work: Organization, Communication and Change (Sage, 2001) as well as articles in such journals as Communication Theory, Communication Review, and others. In his writing on the topic, dialogue figures as the central mechanism for the construction of coorientation, the basis of all organization.

    Julia T. Wood is the Lineberger Professor of Humanities and professor of communication studies at the University of North Carolina at Chapel Hill. She teaches and conducts research on personal relationships; intimate partner violence; and intersections between gender, communication, and culture. She has written 15 books and edited 8 others, published more than 70 articles and book chapters, and presented over 100 papers at professional conferences. She has received ten awards for teaching and eleven for her scholarship. She lives with her partner, Robert Cox, who is also a professor of communication studies at the University of North Carolina at Chapel Hill.

    Karen E. Zediker is a full-time lecturer at the University of Washington. Her dissertation developed a theoretical framework for understanding dialogue and how it concretely looks and sounds in classroom interaction. Her article with John Stewart, “Dialogue as Tensional, Ethical Practice,” in the Southern Communication Journal (2000), reflects her focus on the ways that ethical communicative choices reflect theoretical insights and practical decisions, and the centrality of moral judgment in dialogic encounters. She is committed to the processes of engaging in, teaching about, and facilitating dialogue in her professional and personal life.

    Foreword: Entering into Dialogue

    Julia T.Wood

    The month of January takes its name from Janus, the Roman god whose two faces simultaneously look backward at the past and forward to the future. Like Janus, Dialogue: Theorizing Difference in Communication Studies looks backward at foundational and recent dialogical scholarship and peers forward to consider future challenges and opportunities for theory and praxis. Its Janus-like quality makes this volume an important marker of how our understandings of dialogue have developed and how they may evolve in the years to come.

    In their introduction, editors Rob Anderson, Leslie Baxter, and Ken Cissna explain the organization of this book, preview the content, and discuss the book's broad themes. I will not repeat that coverage here. I would add, however, that Dialogue: Theorizing Difference in Communication Studies is unique in being the first collection of original essays on the theory and praxis of dialogue in the broad field of communication studies. The chapters presented here are uncommonly informed and informative, which is not surprising, as contributors to this volume include some of the most distinguished scholars in the field.

    Chapter authors not only discuss, but also embody a dialogic approach to communication, knowledge, and identity. They do so by bringing dialogic thinkers into dialogue with one another and by asking how dialogic theories mutually form and inform one another and the process of communication. In exploring different currents within dialogue studies, this volume demonstrates that dialogic theory and praxis is not monolithic. Like other vibrant intellectual traditions, dialogue studies include different positions, some of which are in tension. For example, some dialogic theorists emphasize prescriptive attitudes and actions to improve the quality of communication, whereas other dialogic theorists adopt a broader view of dialogue as inherent in all of social life. These differences add to the richness of dialogue studies and underline this volume's importance in bringing together distinct views of dialogue as theory and praxis.

    To complement the editors’ introduction, I use this Foreword to look backward and forward. I first follow the volume's backwards gaze, which sketches humanistic, critical, and poststructural-postmodern branches in the family tree of dialogic theories and shows how these inform theory and praxis in diverse spheres of communication. Picking up on contributors’ discussions of generative possibilities for future work, I then look forward to consider ways of amplifying dialogue's critical impulses by further engagement with other intellectual traditions.

    Part I, Exploring the Territories of Dialogue, traces the intellectual history of dialogic theory and introduces readers to key people and ideas that have shaped understandings of dialogue as a unique way of knowing and meeting others in conversation. John Stewart, Karen Zediker, and Laura Black lead off by delineating relationships among dialogic philosophers. Following this, Barnett Pearce and Kimberly Pearce sketch a specifically communication perspective on dialogue, asking not what dialogue is, but how it is made in communication. Ron Arnett draws on the work of Buber and Levinas to describe a communication ethic centered on a responsive I that is defined more by responsiveness than self-expression. The responsive I, the I-in-relation, also inspires Michael Hyde's meditation on being and acknowledgment and Sheila McNamee and John Shotter's discussion of how “we create possibilities moment by moment in dialogue with others.”

    Despite variations among theorists, central to dialogue is the idea that any utterance or act is always responding to and anticipating other utterances and acts. Genuine dialogue depends less on self-expression and other transmissional aspects of communication than upon responsiveness. As Bakhtin (1981) insists, “each word tastes of the context and contexts in which it has lived its socially charged life” (p. 293). Yet it is not enough to say that response is central to dialogue. Response—or, more precisely, responsiveness—arises out of and is made possible by qualities of thought and talk that allow transformation in how one understands the self, others, and the world they inhabit. These qualities of thought and talk include willingness to risk change in one's own perspective and commitment to embracing and struggling with others whose worldviews may be radically different from and threatening to one's own. In signifying a hope for a particular kind of praxis, dialogue presupposes and means other things as well.

    • It means that communication is not linear, nor even merely interactive. Instead, it is a fluctuating, unpredictable, multivocal process in which uncertainty infuses encounters between people and what they mean and become. As Leslie Baxter notes in her chapter, social life and dialogue are fragmented and definitely, if not always obviously, disorderly. Dialogue is emergent (rather than preformed), fluid (rather than static), keenly dependent on process (at least as much as content), performative (more than representational), and never fully finished (rather than completed).
    • It means that interlocutors are immersed in a process that shapes and forms them even as they shape and form it and one another in ways that are not entirely predictable or finalizable. Addressing this in his chapter, James Taylor emphasizes that identity emerges in and through communication. Whoever we are before we enter into dialogue, those are not the selves that exist during, after, and because of dialogue. Just as language has no independent life apart from the world in which it participates, selves have no independent life apart from the world that arises in interaction. In this sense, dialogic engagement predates selfhood, both of which are fluid and continually remade. The I that I take myself to be is (co)authored continuously in relation to others with whom I interact. In other words, dialogic communication is productive, or constitutive, rather than reproductive of previous experiences and ways of interpreting and assigning meanings to them. Each communicator is implicated in a particular historical-social-political discursive context, which frames and, in turn, is framed by communicators and what happens between them. In dialogue, communicators order each other and allow themselves to be ordered. They simultaneously voice and risk their perspectives.
    • It means that tension is inherent in and integral to dialogue. Tension may be of many sorts: tension between the perspective one holds at a given moment and the perspective of an other(s); tension between possible views and versions of self; tension between alternative ways of ordering and acting in the world. We enter into dialogue with perspectives—beliefs, opinions, values, assumptions, interests, and so forth—on ourselves, others, and the world. Yet we hold these perspectives provisionally, if dearly. We allow—perhaps even embrace—tension between our perspectives and those of others, which may challenge and change our own. In conversation, we resist tendencies to reconcile or synthesize perspectives, much less to choose between them. Instead, we wrestle with the discomfort that comes from lack of closure and lack of unquestionably right answers.
    • It means that dialogue does not necessarily idealize or seek common ground. The search for (and belief in) common ground may thwart, rather than facilitate, genuine dialogue, because almost inevitably the dominant culture defines what ground is common or legitimate. Rather than the reproductive goal of finding “common ground” or “resolving differences,” dialogue allows differences to exist without trying to resolve, overcome, synthesize, or otherwise tame them. In the words of Cervenak, Cespedes, Souza, and Straub (2002), “If we begin by embracing conflict and contradiction for what they can teach us, the elusive goal of unity becomes less important than the process of learning to listen” (p. 352). Listening without being driven to find common ground opens the possibility of creating new ground—new ways of understanding self, other, and the social, symbolic, and material world. By extension, this means that dialogue does not necessarily preclude standing one's ground firmly, but it does require that in doing so one remain open to the call of the other.
    • It means that we are realized in the process of dialogue. Points of view, relationships, and selves are not static. Rather they are fluid processes that are continuously open to being (re)formed, largely through interaction between people. For this reason, we are compelled to rethink familiar interpersonal concepts and the meanings and functions that actors and researchers assign to them. For example, rather than being a revelation of a preformed, preexisting self, self-disclosure is understood to be an authoring, or coauthoring—a coming into being in the process of conversation with an other.

    Building on the philosophical foundations of Part I, the chapters in Parts II and III show that dialogue applies theoretically and pragmatically to communication in the public sphere, organizations, cultural and intercultural spaces, and performance venues—in short, to human communication in the range of contexts it inhabits. The chapters in Part II, Personal Voices in Dialogue, interrogate the possibilities for dialogue in personal, organizational, and group contexts. In her chapter, Leslie Baxter provides a remarkably rich discussion of dialogic work on personal relationships and interpersonal interaction. James Taylor explores the value of dialogic theory and praxis in building and sustaining coorientation in organizations. Working with the complementarity and tension between critical hermeneutic and postmodern conceptions of dialogue, Stanley Deetz and Jennifer Simpson develop a politically responsive constructionist theory of communication that emphasizes responsiveness to the demands of others in organizational life. H. L. Goodall and Peter Kellett offer an account of the process and outcomes of their own dialogic engagement with each other, signaling the potential of dialogue to open us to new ways of understanding and acting in our scholarly activities. Concluding Part II is Leonard Hawes's chapter, which contemplates both the difficulties and the importance of dialogue in situations that are marked by power relations that give birth to strong emotional responses.

    Concern with dialogue in the civic sphere is the focus of Part III, Public Voices in Dialogue. Here Kenneth Cissna and Rob Anderson illuminate the potential of dialogue to improve public conversation; Mark McPhail interrogates the possibilities of dialogue about race; Mary Strine draws connections between dialogue, performance, and civic engagement; and John Pauly asks why dialogue and media studies have so seldom crossed paths and how greater rapprochement with dialogic traditions might alter media's view of its role and function in civic society. Contributors to Parts II and III eschew conservative views of dialogue as interaction between preformed and relatively autonomous selves who simply need to be revealed, or performed, and understood by an other. Contributors point out that genuine dialogue in personal and public settings demands more than response to preformed selves and a preordered common ground that tends to exclude all that is outside of it.

    In place of this limited view, contributors encourage us to embrace a richer understanding of dialogue that takes into account social, historical, political, material, and linguistic contexts that shape meanings, selves, perspectives, and communication. Several contributors draw on the work of critical scholars such as Gadamer and Habermas, who focus on interaction as a site of meaning and endeavor to develop phenomenological conceptions of reason that are congenial with dialogic theory. Expanding this inclination, some authors attend to postmodern theorists such as Derrida and Foucault, who assume that selves are radically indeterminate and unstable, and they highlight otherness and the productive role of conflict in transforming the social world and those who live, work, and communicate within it.

    In embracing critical and postmodern impulses, this volume points toward lines of future dialogical work aimed at theorizing possibilities for transformation of individuals, relationships, and the social world. For example, in his chapter on race, McPhail reminds us—as do critical theorists such as Fraser (1992) and Mouffe (2000)—that genuine dialogue is not always possible in the social world as it is currently constituted. Ensconced power hierarchies and the inequities to which they give rise sometimes undermine normative conceptions of communication such as Habermas's (1990, 1992) ideal speech situation and Buber's I-Thou dialogue. Sharing McPhail's concern about the reach of dialogue, Deetz and Simpson note that the call for dialogue is a hope. Hope is not a guarantee that dialogue can happen. In addition to hope, there must be a concerted, committed effort to cultivate conditions that foster, or at the least allow, dialogue between people—not just people who have polite differences, but also people who hold profoundly different perspectives that are born of locations in radically uneven social, material, and symbolic circumstances.

    The social world is infused by power differences that have implications for the possibilities of dialogue. Why should a CEO engage in dialogue with a line worker who wants better working conditions but cannot afford to risk her or his job? Why should middle-class citizens on pristine property enter into dialogue with disadvantaged citizens who are angry that their neighborhood has been chosen as the site for a toxic waste dump? Why should men enter into dialogue with women who resent the fact that even in two-worker families, childcare and homemaking responsibilities are still primarily assumed by women? In short, not everyone wants or needs to enter into dialogue. Those who enjoy power and privilege often feel no motivation to interact dialogically with those who do not benefit from the same status and advantage. As Mouffe (2000) bluntly notes, “No amount of dialogue or moral preaching will ever convince the ruling class to give up its power” (p. 15). Yet for dialogue to be possible, people—particularly those who enjoy relative privilege—must take responsibility for identifying and reducing socially determined asymmetries that dictate who gets to speak, what forums and forms of speech are deemed legitimate, whose speech counts, and to whom it counts. It is difficult to imagine what might motivate such efforts on the part of those who are comfortable within current social structures, but precisely this kind of imagining is needed.

    The critical possibilities of dialogue lie in its refusal to privilege any single voice, perspective, or ideology. It insists on the superiority of multivocality. But how does this insistence translate into praxis? What can prompt dialogic engagement from those who are not already inclined toward it, those whose social locations do not motivate them to risk their material well-being or their comfortable conceptions of self and social life? If people who enjoy power and privilege choose not to engage in dialogue, does this leave those who seek dialogue vulnerable to being silenced, frustrated, or exploited by those who do not? This seems to be McPhail's tentative conclusion, at least when dialogue attempts to deal with issues of race and racism. On a more hopeful note, Leonard Hawes suggests that discourse has the capacity to redistribute human subjectivity and agency. Pursuing this idea, it will be fruitful to theorize the possibilities and limits of dialogue, understood as inherent in the character of all social life, as a way to redistribute human subjectivity, as well as human locations and privilege.

    In opening The Dialogic Emergence of Culture, Tedlock and Mannheim (1995) state that spoken words would “hardly be worthy of the name ‘language’ unless they were addressed to someone, and unless that someone had the capacity to reply” (p. 8). I agree, yet note that the meaning of “the capacity to reply” is not transparent. What is entailed in “the capacity to reply” or respond? Does it imply only the ability to respond within structural boundaries legitimized by and comfortable for dominant groups? Or might the capacity to respond be understood to allow for, perhaps encourage, responses that fall outside of interaction—both content and form—familiar to and favored by those at the center of cultural life?

    To make the point another way, allowing different voices into conversation is not sufficient to foster responsiveness and possibilities for transformation. We must also be open to changing what we consider open, responsive communication to be—that is, what forms it may take. We must be willing to open the conversation not only to different voices, but also to different ways of enacting voice. Critical scholarship has done much to document the unequal value assigned to different ways of communicating in Western culture. Cox (2001) recounts instances in which the normative procedures of government agencies defined the voices of low-income citizens as “indecorous” and discounted their discursive standing in allegedly public hearings about environmental health and safety. Conventionally feminine ways of enacting voice are still not regarded as equal to—that is, not as strong, persuasive, legitimate, or effective as—traditionally masculine modes of enacting voice. Vernacular Black English and traditional African American communication styles are still regarded by many as substandard to White, middle-class diction and style. Feminist scholars (Harding, 1991; Minister, 1991; Spender, 1985) and critical-race scholars (West, 1993b; Williams, 1992) note that whereas members of marginal groups often learn to communicate in the ways approved by dominant culture, the converse seldom occurs. How can people enter into dialogue on equal bases if the preferred communication style of only some participants is regarded as legitimate?

    The risks entailed in genuine dialogue are unlikely to be embraced without confidence that one's self can remain whole and functional even if one's worldview is shaken. In her critique of conventional Western science, Keller (1985) resoundingly criticized the modernist idea(1) of autonomy in both scientific enterprises and everyday interactions. Modernist autonomy entails a rigid separation between researcher/self and object of research/other. To preserve scientific objectivity and the integrity of self in everyday life, a scientist/self must be radically independent of objects of research/others. Finding this view of autonomy inaccurate and unproductive, Keller proposed dynamic autonomy as an alternative. The scientist/self who develops dynamic autonomy understands that the scientist/self and objects of research/other are simultaneously connected and distinct, at once interdependent and independent. Thus, the scientist/self can be open to influence from the object of research/other, confident that such influence will not erase or colonize the self. This kind of confidence seems to be what Anzaldúa (2002) has in mind when she urges “honoring people's otherness in ways that allow us to be changed by embracing that otherness rather than punishing others for having a different view, belief system, skin color, or spiritual practice” (p. 4). Concepts such as dynamic autonomy might contribute to efforts to theorize what is necessary for individuals to take the risks of engaging in dialogue.

    Dialogic theory will also be enriched by its growing engagement with critical-cultural traditions. For example, as Deetz and Simpson note, feminist standpoint theory might inform dialogic theory's efforts to deal with power differences between actual or potential interlocutors. Feminist standpoint theory is centrally concerned with the relationship between epistemic locations and power, opportunities, and perspectives on social life (Collins, 1986, 1998, 2000; Haraway, 1988; Harding, 1991, 1998; Hartsock, 1983; Smith, 1987). Standpoint theorists insist that profound differences in perspective can be appreciated and, to some extent, known. Entering into unfamiliar standpoints requires commitment and struggle, to be sure, but it is possible. This must be the case if either standpoint theory or dialogic theory is to be useful in recognizing, challenging, and changing inequities in personal, interpersonal, and public life.

    Other critical-cultural traditions also seem congenial with dialogic theory. In questioning some of the most dearly held assumptions about selfhood, queer theory (Butler, 1999; Kirsch, 2001; Sedgwick, 1990) invites us to rethink what it means to be male, female, gay, lesbian, heterosexual, bisexual, transsexual, and transgendered. As categories of identity that have been assumed to be stable are claimed to be fluid, new understandings of self and others become possible. Critical race theory (Crenshaw, Gotanda, Peller, & Thomas, 1996; Delgado & Stefancic, 1997) advances important insights pertinent to dialogue. Understanding and engaging in dialogue requires a reflexive understanding of self, which critical race scholars’ interrogation of Whiteness attempts to provoke in Whites. Performance ethnography might also be a productive ally for dialogical theory. In addition to Anna Deavere Smith, whose remarkable work Strine highlights, ethnographic performance work by Boal (1985), Conquergood (1988, 1991, 1992, 1998), and Madison (1999, in press) calls attention to the importance of embodied knowledge—bodily knowledge—as a means of gaining deeper understanding of those who differ from us.

    In addition to theorizing conditions that foster dialogue, we should also ask when dialogue is a preferred option for productive, transformative human interaction. Are there times and issues for which nondialogic modes of action and interaction may be more productive—and productive might be defined in various ways—than dialogue? Nondialogic modes of action include strategic, rhetorical, and confrontational communication, all of which can foment transformation in individuals and social perspectives. Those who historically have been denied voices may reasonably believe that in some circumstances nondialogic alternatives are more empowering and have greater potential than dialogue to compel members of the dominant group to recognize and respond to them. Certainly Rosa Parks and Mother Jones relied on nondialogic communication to mobilize others who were able to contain or constrain dominants and ultimately force dominants to respond. The same may be said of the Crown Heights Riots and Stonewall, which gave voice to marginal groups whose efforts to gain a hearing in other ways were ignored.

    Nondialogic forms of communication have been well recognized, even centered, in a field that historically has championed communicative forms such as debate, persuasion, and public address. What yet needs to be done is to define when these forms of communication are appropriate and likely to be effective and when dialogue is likely to be appropriate and effective. In other words, specifying hospitable contexts and conditions would clarify the theoretical and pragmatic scope of dialogue. I suspect that this kind of specification will be most productive if it draws not on dialogic traditions that aim to produce principles for improving communication, but rather on those that regard dialogue as an inherent, inescapable, and pervasive feature of all social life and interaction.

    Like dialogue itself, the ideas in Dialogue: Theorizing Difference in Communication Studies are not finalized or finalizable. In providing a superb rendering of the intellectual history, current state, and future possibilities of dialogue, this landmark volume makes a major contribution to communication research, theory, and praxis that aim to include and respect multiple voices and ways of voicing.

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