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The center of research, thus, is located outside texts and media, which are said to be embedded, along with audiences, in broad social and cultural practices. As part of this framework, studies have examined particular cultural institutions and subcultural groups, and the concept of interpretive communities (Fish, 1979) has been introduced to suggest that audiences are characterized not simply by socioeconomic background variables, but simultaneously by their discursive modes of interpreting cultural forms, which give rise to different constructions of social reality (see also Jensen, 1991; Lindlof, 1988; Radway, 1984).

The uses of literacy in the West have been studied with reference to changing historical and social circumstances. Being a relatively affluent society with a substantial number of literate people, classical Greece enjoyed the material conditions for developing the technology of writing into forms which may, in part, account for the breakthrough of arts and sciences in that period. Building on their own experience, practitionertheoreticians of rhetoric and poetics in the Graeco-Roman tradition accumulated a fund of systematic knowledge about the characteristics and effects of verbal messages (oral and written, fictional and factual), which was codified in classic writings by, for example, Aristotle, Cicero, and Quintilian.

Words are the source of religious revelation, aesthetic experience, and scientific truth. Furthermore, the centrality ascribed to words in both religious and profane matters is rooted in the Greek logos tradition which assumes “the transcendental intimacy of thought, words, and reality” (Heim, 1987:42). Rules of interpretation, accordingly, have been subject to continuous controversy, shaping social life and cultural practices generally. The interpretation of the Bible and other canonical texts, of course, has resulted in conflicts that could make or break individuals as well as whole societies.

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