Journal of Sociolinguistics 6/2, 2002: 275±285

REVIEW ARTICLE

In search of the intercultural

Claire Kramsch
University of California at Berkeley

Fred E. Jandt. Intercultural Communication: An Introduction. 3rd edition. Thou-

sand Oaks, California: Sage. 2001. xii + 532 pp. Paper (0±7619±2202±4)
£27.00.
Young Yun Kim. Becoming Intercultural: An Integrative Theory of Communication
and Cross-Cultural Adaptation. Thousand Oaks, California: Sage. 2001. xiii + 321
pp. Cloth (0±8039±4487±X) £47.00 / Paper (0±8039±4488±8) £19.99.
Tony Schirato and Susan Yell. Communication and Culture: An Introduction.
London: Sage. 2000. xv + 204 pp. Cloth (0±7619±6826±1) £45.00 / Paper
(0±7619±6827±X) £15.99.
Ron Scollon and Suzanne Wong Scollon. Intercultural Communication: A
Discourse Approach. 2nd edition. (Language in Society). Oxford: Blackwell.
2000. xv + 316 pp. Cloth (0±631±22417±3) £50.00/$64.95 / Paper (0±631±
22418±1) £15.99/$29.95.
There is hardly a term that raises more hopes for international understanding
and peaceful transaction among people, yet is more dicult to de®ne than
`intercultural communication' (IC). At a time when, as Cli€ord Geertz noted
recently, `[the world scene] is growing both more global and more divided, more
thoroughly interconnected and more intricately partitioned' (2000: 246), the
tension between cultural breaks and cultural continuities, and between the
diverse cultures of multicultural societies, seems to call for bridges of tolerance
and respect for other `cultures'. But what is `culture' in times of global economic
exchanges, virtual and hybrid forms of communication, and multinational
corporate identities?
Whether it is called international, cross-cultural, or intercultural,
communication between people of di€erent languages and cultures has
been an obsession of the last century. In the wake of World War I that
showed for the ®rst time how interdependent the world had become, and that
increased the exchanges of people and ideas between nation-states, the need
for international communication led to the creation of the League of Nations as

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276 KRAMSCH

a safeguard against world wars, the enthusiasm for Esperanto as an

international lingua franca, and the growth of tourism and youth exchanges
as means of multiplying international contacts and friendships. With the
advances in industrialization and democratization, and the ascendancy of the
social sciences in the 20's and 30's, the humanists' notion of high Culture, as
the major staple of national pride, was slowly replaced by the sociologists'
and anthropologists' notion of culture as a country's everyday beliefs,
customs, artifacts and institutions. This small c culture was seen as the
basis for national communities and identities. Whereas before WWI, inter-
national communication and exchanges had been the privilege of the
aristocracy in Europe, and of the educated elite in the US, now it became
open to the middle class ± businessmen, technical experts and academics.
After WWII, in the spirit of tolerance and respect for other cultures inherited
from the Enlightenment, cross-cultural communication was deemed a universal
safeguard against the excesses of narrow-minded nationalism. It did not put
`national cultures' into question, but by focusing on the `cultures' rather than
on `national', it viewed hierarchical (national) societies as egalitarian
(cultural) communities bound by common traditions and customs. The
switch from nation to culture occulted the power struggles within and
among nations and highlighted collaboration through diversity rather than
con¯ict.
At the end of the 20th century, the computer revolution once again
reshu‚ed the parameters of communication across cultures. Since WWII,
the rise of multinational corporations, the advent of global information
technologies and a global economy, large scale migrations and the increas-
ingly multicultural nature of industrialized societies have raised an interest in
intercultural communication. `Culture' has become less and less a national
consensus, but a consensus built on common ethnic, generational, regional,
ideological, occupation- or gender-related interests, within and across national
boundaries. Before the invention of the personal computer in the 1970's,
culture meant national culture, `what peoples had and held in common,
Greeks or Navajos, Maoris or Puerto Ricans, each its own' (Geertz 2000:
249). Now what we have is `a scramble of di€erences in a ®eld of
connections' (ibid.: 250).
The desire to make sense of and cope with the di€erences and connections in
worldviews, interactional patterns, and discourse preferences of people who
didn't use to come into contact with one another, but now increasingly do, both
in real or virtual environments, is what makes the concept of intercultural
communication so timely but so dicult to de®ne (see Kramsch 1998, 2001,
forthcoming). In the social sciences, and in communication studies in par-
ticular, there is currently a proliferation of introductory textbooks, practical
guidebooks, theoretical primers and popularizers, and methodology books on IC.
Making use of research in such ®elds as social psychology, social and cultural
theory, communication studies, interactive sociolinguistics, language policy
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and applied linguistics, scholars from a variety of disciplines have applied

themselves to de®ning what the nature of IC might be and how it might be
taught.
Intercultural Communication. An Introduction by Fred Jandt takes an inter-
disciplinary approach designed for US-American undergraduates in depart-
ments of communication, business, and anthropology. The book is to help
them
develop an understanding of cultures to appreciate the opportunities and challenges
that each culture presents to people and to learn how individuals have dealt with those
opportunities and challenges. . . IC is fundamentally about individuals communicating
with other individuals with whom past experiences have not been shared. (p. viii)

The 20 chapters, divided into ®ve parts, o€er a mixture of general disciplinary
information, as well as anecdotes, quotes, illustrations, statistics, and authentic
documents to learn about: Culture as context for communication, e.g. the diculty
of de®ning cultures, stereotypes and prejudice; Communication variables, e.g.
nonverbal and verbal elements; Cultural values, cultures within cultures, e.g.
immigration and assimilation, identity and subgroups; and Future issues, such
as multiculturalism, AIDS, and fertility rates. Each chapter begins with `What
you can learn from this chapter' and ends with a dozen or so key terms, that are
clustered together at the end of the book in a Glossary.
This voluminous, popular text has all the advantages and disadvantages of
the textbook genre. On the one hand, its wide span can reach and juxtapose
themes across disciplines and ®elds and can alert young college students to
the diversity of the world beyond their own life context. On the other hand,
the normative textbook genre and the need to keep topics simple, memorable,
and testable, run the danger of reifying what is ¯uid, changing and
con¯ictual. For example, under `African worldview', the author lists ®ve
characteristics of the way `Africans' view the world, e.g. harmony in
nature and the universe, centrality of religion, unity between spiritual and
material aspects of existence, etc., which, while not inaccurate, nevertheless
lack the di€erentiation and nuanced argumentation necessary for students to
avoid essentializing foreign cultures in the desire to understand them. This
risk is exacerbated by a distinctly US American discourse that imposes itself
on the whole intercultural endeavor. For example, in the quote taken from
the Introduction above, the notion that a people's culture o€ers them
`opportunities' and `challenges', or that IC is about `individuals commun-
icating with other individuals' is indicative of a dominant US American way
of talking about individualism and commitment to improving the world ± a
discourse that is not necessarily shared by others. The book does not include
any recent discussion of linguistic relativity, save a short structuralist
treatment of the Sapir-Whorf hypothesis in Chapter 6, `Knowing culture
through language' with the hackneyed 30 Eskimo words for `snow' and the
Hanunoo's 92 separate words for rice. In the case study given to illustrate the
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hypothesis, titled `Arabic and the Arabian Culture', `Arabs' are contrasted
with `Westerners', yet no de®nition is given for either `Arab' nor `Westerner'.
If it is problematic to de®ne `Arabs' by the language they speak, it is even
more problematic to do so for `Westerners'. Jandt concludes that `when an
Arab says yes, he means maybe. When he says maybe, he means no. An
Arab seldom says no because it maybe considered impolite and close o€
options . . . To mean yes, one must be both repetitive and emphatic' (p. 141).
This kind of communication recipe will hardly help prevent miscommunica-
tion between a U.S. American or a Frenchman (Westerners?) and a Tunisian
or a Saudi (Arabs?).
In her latest of her many books on the topic, Becoming Intercultural. An
Integrative Theory of Communication and Cross-Cultural Adaptation, Young Yun
Kim presents a comprehensive model of cross-cultural adaptation and integra-
tion grounded in systems-communication theory. By cross-cultural adaptation
she means
a complex, dynamic, and evolutionary process an individual undergoes vis-aÁ-vis a new
and unfamiliar environment ± a process that `moves' with a structure of multi-
dimensional and multifaceted forces operating simultaneously and interactively. (p. xii)

Written with immigrants to the United States in mind, Kim spells out the
process of qualitative change by which immigrants `become no longer cultural
outsiders' (p. 205) but are able to activate a `third culture perspective' and
become `intercultural persons'. The book has 12 chapters divided into four
parts. Part I sets the problem in individual psychological terms: the process of
crossing cultures, for example as an immigrant or as a refugee, is said to `o€er
opportunities for new learning and growth . . . It is a life-changing journey. It is
a process of ``becoming;'' ± personal reinvention, transformation, growth,
reaching out beyond the boundaries of our own existence . . . It compels us
to ®nd ourselves `as if for the ®rst time' (p. 9). In interaction with the receiving
environment, `resettlers change from being cultural outsiders to increasingly
active and e€ective cultural insiders [sic]'. (p. 10)
Kim views adaptation essentially as a communication process between the
individual and the host environment, and communication as message
exchange. Even though she admits to the diculty of establishing an `ideal
type' of host environment, she accepts nevertheless the `general notion that the
American culture is represented by those who are White, Anglo-Saxon, and
Protestant' (WASP) (p. 13). She makes the somewhat controversial claim that
WASP culture is the United States' national culture, to which most immigrants
`are assumed to need and want to be better adapted' (p. 25).
Part II lays the theoretical foundation for the book's argument, followed by a
detailed description of cross-cultural adaptation as a psychodynamic process of
personal transformation that unfolds over time. The theory accounts for
di€erential rates or degrees of adaptation among di€erent individuals under
di€erent circumstances and environments. Part III explores some of the key
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factors a€ecting adaptation, such as, under `personal communication': cogni-

tive complexity, a€ective ¯exibility, motivation, aesthetic coorientation, as well
as technical skills, synchrony and resourcefulness, and, under `predisposition':
preparedness for change, ethnic proximity, and adaptive personality, as well as
functional ®tness and psychological health. Part IV tries to achieve a methodo-
logical integration of theory and research, and o€ers practical insights, such as
`willingness to be changed', `managing stress', `cultivating adaptive personality
[sic]', and `forging a path of intercultural personhood'.
This book extends to cross-cultural con¯ict the insights gained through
American social psychology for interpersonal con¯ict, and through systems
theory for organizational change. In addition, it takes a Darwinian perspective
on change: in the confrontation between the individual and the environment, it
is the individual who has to adapt and change, not the environment. This recipe
has clearly worked well within a frontier, a melting pot or even a salad bowl
ideology of American society, that rewards the autonomous individual capable
of re-inventing him/herself to survive in an open and free competitive society. It
is far less clear whether this ideology can survive the globalization forces it has
itself unleashed in a world that may play by di€erent rules than those of the
`intercultural person'. Kim's injunction to free oneself from the `hidden grip of
culture' (p. 197), to escape the parochialism of ethnic identity with its
`unhealthy constraints' (p. 195) and become a `well-adjusted', `universal',
`psychological healthy' American individual (p. 199) sounds awkward after
September 11, 2001, especially if one does not look nor act like a White, Anglo-
Saxon Protestant.
By contrast with the two other books, Communication and Culture. An
Introduction, by Tony Schirato and Susan Yell, takes an approach to
communication based on semiotics, textual studies and philosophy, and
social and critical theory. Its aim is not immediately pragmatic, but, rather,
to `equip readers with the means to re¯ect on and analyse a broad range of
communicative practices' (p. x). It provides an introduction to communication
in cultural studies as international and comparative practice, grounded in
`language, written text structures, and the values attached to di€erent textual
performances in di€erent contexts' (pp. v±vi). Its ten chapters cover the major
concepts in the study of communication from a critical studies perspective:
e.g. signs and the politics of meanings, cultural literacies and power,
intertextuality, genre and narrative, ideology, globalisation, subjectivity,
speech genres, written genres, visual media. Drawing abundantly on Saus-
sure, Bourdieu, Freud, Foucault, de Certeau, Volosinov, Halliday, Bakhtin and
others, it o€ers an eminently readable, clearly argued compendium of what
®rst year undergraduates in communication and cultural studies need to
know about the world of signs they live in. The de®nitions it starts out with
are clearly grounded in Halliday's social semiotics and in Marxist views of
culture:

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Communication can be understood as the practice of producing meaning, and the ways
in which systems of meaning are negotiated by participants in a culture. Culture can be
understood as the totality of communication practices and systems of meaning.
Cultural literacy can be de®ned as both a knowledge of meaning systems and an
ability to negotiate those systems within di€erent cultural contexts. (p. 1)

The book focuses on three primary systems of communication: spoken,

written, and visual. Here, intercultural competency has been replaced by
cultural literacy, as the essential skills of textual and visual analysis. A rich
and abundant variety of examples are chosen from contemporary popular
culture and common social and cultural practices in a range of media,
including newspapers, magazines, television, ®lm, politics, internet discussion
and ordinary speech.
The book is sometimes victim of its own density. I regretted the too short
treatment of Gramsci, Althusser and Foucault in Chapter 5, but I found the
introduction to Bourdieu excellent and the discussion of electronic commun-
ication illuminating. I also regretted that the examples in the ®rst half of the
book were taken exclusively from ®lms rather than from political events or
novels/plays, and I would have preferred, instead of the many di€erent ®lms and
texts selected, to have one ®lm or novel threaded as an example throughout the
book. But all in all the discussion is illuminating and convincing, and the
Glossary at the end is most useful. For sociolinguists, the absence of reference to
the relevant work of linguistic anthropologists like William Hanks or Elinor
Ochs and of sociolinguists like Robin Lako€, Ron and Suzanne Scollon or
Deborah Tannen among many others points to the absence of linguistic
concerns in communication and cultural studies. One would wish that the
readers of this excellent introductory text be alerted to the work done in
language and culture on the linguistic side of the fence. For, without attention
to what language does in discourse, how it does it (beyond Halliday's triadic
`®eld', `tenor', and `mode'), and how it gets evaluated, the users of this book will
not gain the skills to adequately re¯ect on and analyze communication
practices.
A discourse approach is exactly the one taken by Ron Scollon and Suzanne
Scollon in Intercultural Communication. A Discourse Approach. This book repre-
sents, as Peter Trudgill, the Series Editor remarks, `an essay in applied socio-
linguistics'. It examines the practice of professional communication, and the
`discourse systems' that `enfold us within an envelope of language and give us
an identity as Westerners or Asians, as members of gender or generation
groups, of corporate cultures or professional specializations' (p. xi). The term
`Discourse' or `discourse system' is taken to mean `the broad range of everything
which can be said or talked about or symbolized within a particular, recogniz-
able domain' (p. 5). IC characterizes discourse systems that cross the boundaries
of group membership.
The book is written for professional communicators across discourse systems,
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especially those used by Asian (East Asians?) and Western (North American?)
interlocutors. It o€ers laypersons in the ®eld of sociolinguistics an introduction
to discourse analysis and concrete applications for conducting their profes-
sional lives. The ®rst ®ve chapters provide a clear and readable recapitulation
of the major tenets of functional discourse analysis on the utterance level:
speech acts, the ethnography of speaking, politeness phenomena and face-
work, conversational inference, cohesion, frames and scripts, turn-taking and
rhetorical strategies, with abundant examples taken from invented and
anecdotally collected data. The discussion of the examples is carried out in
a remarkably nuanced and balanced way, with a distinct attempt to avoid
stereotypes and undue rei®cation. Chapter 6 constitutes a bridge to the larger
level of ideology in discourse. In this chapter, the discourse system of a
company or other professional `culture' is shown to include four basic
elements: forms of discourse (e.g. functions of language and non-verbal
communication), socialization (e.g. primary and secondary, education, encul-
turation and acculturation), ideology (e.g. history, beliefs, values and religion,
including the concept of power di€erential between groups), and face systems
(e.g. social organization, kinship and the concept of the self, ingroup-outgroup
relationships, Gemeinschaft and Gesellschaft). By restricting their attention to
just those aspects of culture which impinge directly upon these four elements
in the course of day-to-day verbal exchanges between groups, the authors
manage to maintain the concept of culture as an on-going process of co-
construction and negotiation among individuals, while the discourse systems
they (re)produce integrate these individuals into larger social and cultural
con®gurations of meaning. The chapter then ¯eshes out one concrete and
relevant example: The Utilitarian Discourse System, which is based on
Enlightenment philosophy, Immanuel Kant, Jeremy Bentham and Stuart
Mill, and accounts for much of the current capitalistic corporate culture.
Following a useful and de®nitional Chapter 7 on IC and various kinds of
stereotyping, Chapters 8±11 describe four particular discourse systems and
their cultural elements: Corporate Discourse, Professional Discourse (i.e. that of
ESL teachers), Generational Discourse (both American and Asian), Gender
Discourse. Chapter12,`Using a discourse approach to intercultural commun-
ication', is a new and welcome addition to the second edition of the book. It
synthesizes three principles (with corollaries) for the study of IC:

1. IC is social action, not representation of thought or values, i.e. it has to be

seen as an ecological phenomenon, based on a tacit habitus, that positions
the participants and socializes them into members of communities of practice
while di€erentiating them from other non-members;
2. Social action takes place through communication;
3. All communication is embedded in history, i.e. in contradictions and
complications. It is characterized by interdiscursivity, intertextuality, and
dialogicality.

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Since it ®rst came out in 1995, this successful and important book has
brought sociolinguistics to the attention of a broader, non-academic world of
professionals engaged in communication across cultures. The ®rst seven
chapters are a must for any graduate or undergraduate student desirous to
learn about the relation of language, culture and identity. The fact that
Chapters 8±11 may seem less convincing to these students, who may not
recognize themselves in the Scollons' description of the generational or gender
discourse system, points to the diculty of making any validly generalizable
statement about `culture'. The Scollons' discourse about discourse systems is
itself a discourse system, with which many might not identify. This diculty
is the reason for the many disclaimers and caveats added to the ®rst chapter
of this second edition, no doubt in response to misunderstandings from the
readership, as to what this book is not about. It is not about `cross-cultural'
communication, which the Scollons de®ne as the abstract comparison of
communication systems of di€erent groups, but about people in social
interaction with each other, hence the authors' preference for the term
`intercultural' that they take to mean `interdiscursive', and the subtitle of
the book: A Discourse Approach.
The problem is that, in order to describe what people do in social interaction
with each other, analysts have no other recourse but discourse itself ± the
discourse of their discipline, laid out on the page as disciplinary truth. And that,
as James Cli€ord (1988) would say, is the `predicament of culture'.
The four books reviewed here all share, to various degrees, the belief that
culture is both content and process, and that it can be explained, analyzed and
taught; that cultural di€erences can cause misunderstanding, pain and con¯ict;
and that intercultural communication can help reduce con¯icts and promote both
peace and business. In general, cultural di€erence is seen as something to be
overcome by judicious communication of the intercultural sort. This view is
problematic with respect to culture and with respect to communication.
Culture in these four books is variously de®ned as synonym for nation (e.g.
American vs. Chinese cultures), language (e.g. Arabic vs. Anglo-Saxon cul-
tures), race and religion (e.g. WASP vs. immigrant cultures), civilization (e.g.
Western vs. Asian cultures), community and professional interest (e.g. male vs.
female, old vs. youth cultures), and for discourse and communication practices
(e.g. professional vs. corporate cultures). Given this wide diversity of meaning of
the term `culture', it is not surprising to see the term `intercultural' applied in a
variety of ways to any communication in which participants have little in
common. What Scollon and Scollon's book o€ers is an awareness of the
workings of discourse across any kind of human boundaries. It shows how
this awareness can lead to greater understanding of the boundaries, and,
because this is a book written for professionals, it shows how to ®nd a way of
acknowledging di€erences in individuals' worldviews while working together
toward a common goal. But doesn't this common goal already presuppose a
common goal-oriented culture?
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The search for intercultural understanding has been fueled by the tenacious
belief in the universal value of information, communication, and reason, as well
as of individual interest and pro®t as the common goal in a global economy.
However, the terrorist attacks on the World Trade Center and the Pentagon on
September 11, 2001 have shown that not all individuals are equally interested
in intercultural dialogue and in working towards a common goal imposed by
others. They have shown how premature the universalist claims of `inter-
cultural communication' might be in a world that is increasingly intercon-
nected and increasingly fragmented. The term culture that has replaced nation in
the multinational corporate world of a globalized economy seems innocuous
enough. It can preserve local cultural niceties while building common global
interests. It can maintain the illusion of local autonomy while pursuing global
goals. It can lead one to believe that all languages and cultures are equal and
that all con¯icts are only a `communication' problem within an otherwise
established consensus on ultimate political and economic goals. This consensus
has been put into question in the aftermath of September 11.
To realize how much intercultural communication itself is typical of a certain
Anglo-Saxon culture, discourse and worldview, proponents of intercultural
communication would have to confront the inequalities among cultures, the
inevitability of con¯ict, and the tragic dimensions of human action. The concept
of intercultural communication can be used to gloss over the increasingly deep
divide between the have and the have nots, between those who have access to
Western discourse and power and those who don't, and the `discourses of
colonialism' vehiculated by English as a global language (Pennycook 1998).
Cameron (2000) is quite pessimistic about the ability of the current `commun-
ication culture' to truly bring about understanding across cultural faultlines. As
for communication within multicultural societies, Bourdieu is equally sober in
his assessment of the possibility of intercultural communication among
immigrants and between immigrants and autochthons in forced cohabitation
with one another:
To understand what happens in those places like city ghettos or low cost housing units
or public schools, which bring together people which everything separates, obliging
them to live together even though they ignore or misunderstand one another, or ®ght
with one another in more or less covert or overt ways, with all the resulting pain and
su€ering, it is not enough to account for each of the participants' separate viewpoints.
One must also confront them as they are in reality, not in order to relativize them, by
letting the cross-cultural perspectives re¯ect each other ad in®nitum, but on the
contrary in order to bring to the fore, through their simple juxtaposition, the results of
the clash between di€erent or opposed worldviews, i.e. in certain cases, the tragic
nature of the clash between incompatible points of view, without the possibility of
concession or compromise because they are all equally founded in social reason.
(Bourdieu 1993: 9; my translation)1

The tragic is not incompatible with business and with the achievement of
common professional goals, but it can imbue them with a sense of vulnerability
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284 KRAMSCH

and even mortality that might bring about a dose of necessary humility in the
search for intercultural understanding. It might also help us realize that the
concept of intercultural communication as it is currently used can be easily
highjacked by a global ideology of `e€ective communication' Anglo-Saxon style,
which speaks an English discourse even as it expresses itself in many di€erent
languages. Perhaps one antidote to the globalizing tendencies of the `inter-
cultural' is, as Alain Touraine (1997) suggests, to rediscover the uniquely
personal and creative sources of the free human `Subject', struggling to de®ne
him or herself against both the free market ideology (la domination des marcheÂs)
and the tyranny of the community (les pouvoirs communautaires), in dialogue
with other subjects within and between democratic societies ± equal but
di€erent. Such a resignifying of the term `intercultural' is made theoretically
possible by Ron and Suzanne Scollon because of the solid discourse foundation
they give the term. But it leaves open the question as to which form of
`democracy' is best able to guarantee both the right and the capacity of
individuals to preserve their cultural identity while participating in global
encounters.

NOTE
1. Pour comprendre ce qui se passe dans des lieux qui, comme les `citeÂs', ou les `grands
ensembles', et aussi nombre d'eÂtablissements scolaires, rapprochent des gens que tout
seÂpare, les obligeant aÁ cohabiter, soit dans l'ignorance ou dans l'incompreÂhension
mutuelle, soit dans le con¯it, latent ou deÂclareÂ, avec toutes les sou€rances qui en
resultent, il ne sut pas de rendre raison de chacun des points de vue saisi aÁ l'eÂtat
seÂpareÂ. Il faut aussi les confronter comme ils le sont dans la reÂaliteÂ, non pour les
relativiser, en laissant jouer aÁ l'in®ni le jeu des images croiseÂes, mais, tout au
contraire, pour faire apparaõÃtre, par le simple e€et de la juxtaposition, ce qui reÂsulte
de l'a€rontement des visions du monde di€eÂrentes ou antagonistes: c'est-aÁ-dire, en
certains cas, le tragique qui naõÃt de l'a€rontement sans concession ni compromis
possible de points de vue incompatibles, parce que eÂgalement fondeÂs en raison sociale.
(Bourdieu 1993:9)

REFERENCES
Bourdieu, Pierre. 1993. La miseÁre du monde. Paris: Seuil.
Cameron, Deborah. 2000. Good to Talk? Living and Working in a Communication Culture.
London: Sage.
Cli€ord, James. 1988 The Predicament of Culture. Cambridge, Massachusetts: Harvard
University Press.
Geertz, Cli€ord. 2000. Available Light. Princeton: Princeton University Press.
Kramsch, Claire. 1998. Language and Culture. Oxford: Oxford University Press.
Kramsch, Claire. 2001. Intercultural communication. In Ronald Carter and David

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REVIEW ARTICLE 285

Nunan (ed.) The Cambridge Guide to Teaching English to Speakers of Other Languages.
Cambridge: Cambridge University Press. 201±206.
Kramsch, Claire. forthcoming. Language, thought, and culture. In Alan Davies and Ca-
thie Elder (eds.) Handbook of Applied Linguistics. Oxford: Basil Blackwell.
Pennycook, Alastair. 1998. English and the Discourses of Colonialism. London: Routledge.
Touraine, Alain. 1997. Pourrons-nous vivre ensemble? Egaux et di€eÂrents. Paris: Fayard.

Address correspondence to:

Claire Kramsch
5319 Dwinelle Hall
German Department
University of California
Berkeley, CA 94720±3243
U.S.A.
ckramsch@socrates.berkeley.edu

# Blackwell Publishers Ltd. 2002