Keywords in Writing Studies is an exploration of the principal ideas and ideals of an emerging academic field as they are constituted by its specialized vocabulary. A sequel to the 1996 work Keywords in Composition Studies, this new volume traces the evolution of the field’s lexicon, taking into account the wide variety of theoretical, educational, professional, and institutional developments that have redefined it over the past two decades.

Contributors address the development, transformation, and interconnections among thirty-six of the most critical terms that make up writing studies. Looking beyond basic definitions or explanations, they explore the multiple layers of meaning within the terms that writing scholars currently use, exchange, and question. Each term featured is a part of the general disciplinary parlance, and each is a highly contested focal point of significant debates about matters of power, identity, and values. Each essay begins with the assumption that its central term is important precisely because its meaning is open and multiplex.

Keywords in Writing Studies reveals how the key concepts in the field are used and even challenged, rather than advocating particular usages and the particular vision of the field that they imply. The volume will be of great interest to both graduate students and established scholars.

Kronenfeld’s focus expands from the text of Shakespeare’s play to a discussion of a shared Christian culture—a shared language and set of values—a common discursive field that frames the social ethics of the play. That expanded focus is used to address the multiple ways that clothing and nakedness function in the play, as well as the ways that these particular images and terms are understood in that shared context. As Kronenfeld moves beyond Lear to uncover the complex resonances of clothing and nakedness in sermons, polemical tracts, legislation, rhetoric, morality plays, and actual or alleged practices such as naked revolts by Anabaptists and the Adamians’ ritual disrobing during religious services, she demonstrates that many key terms and concepts of the period cannot be tied to a single ideology. Instead, they represent part of an intricate network of thought shared by people of seemingly opposite views, and it is within such shared cultural networks that dissent, resistance, and creativity can emerge. Warning her readers not to take the language of literary texts out of the linguistic context within which it first appeared, Kronenfeld has written a book that reinterprets the linguistic model that has been the basis for much poststructuralist criticism.