Avowing settler status positions settler scholars to join in storying less harmful futures for the discipline. The author’s journey toward avowing settler status through the Northern Shoshoni word daiboo’ helps clear a path for this world-making.

I aim to inspire people to suppress language and practices that oppress people. I engage with scholarship to advocate for learning from suppressed communities. I call for rhetoric and composition scholars to recognize how the existence and progress of oppressed communities require suppressing language and practices that oppress those communities.

Latinx students are a growing demographic in postsecondary English classes, but the majority of research on them and on the faculty who teach them is based in the US Southwest at Hispanic-Serving Institutions. The purpose of this study is to describe some of the pedagogical and extracurricular considerations of faculty who teach Latinx students in two community colleges in the Midwest in order to support these students, especially in developmental courses. This study draws from qualitative data collected at two community colleges, Mann College and Kinsella College (pseudonyms). This exploratory study provides recommendations for the kind of professional development that faculty may need in order to support Latinx students, the importance of understanding students’ myriad identities, and the ways political forces may shape students’ experiences.

Composition studies seems relatively unified in the belief that “active,” “rhetorical,” and “conversational” modes of reading are students’ best hope for facing the challenges of college reading and writing tasks. As commonplaces, however, these descriptors mask both reading outcomes and the specific practices presumed to support them. Through an analysis of three popular composition textbooks, we disentangle and reveal some of the reading axiologies most fundamental to the field and which we contend these commonplaces gesture toward but leave vastly undertheorized. We argue that more precise explications of these distinct reading axiologies ultimately provide a contextualist framework for reading, helping students approach their reading-writing tasks with greater clarity, flexibility, and purpose.

This article argues that a focus on racialized emotional economies is crucial to cultivating antiracist programs and an antiracist field. This study is framed around a racist fuck-up. We provide a framework and recommendations for ways that administrators, scholars, and educators can attend to emotions more directly within academic spaces.

This article uses the results of a five-year study of job seekers to argue for improving job search preparation. Graduate students entering the job market want advice that is knowledgeable, realistic, and honest and that goes beyond emphasizing tenure-track research jobs to include a consideration of their needs and interests.

We report our qualitative study on two graduate student instructors’ experiences teaching alongside an experienced professor in an experimental super-sized first-year writing class. Using the framework of wobble (Fecho et al), we explore how mentors can help novice teachers navigate moments of destabilization and uncertainty.

This article reports findings from interviews with twenty college instructors who have facilitated multimodal advocacy projects, identifying their affective significance through reflections. Based on our qualitative analysis of instructor responses, we present the implications of multimodal engagement and what it means for doing social advocacy pedagogies with the community.

This research team sought to gauge potential changes in the composition landscape by replicating, diversifying, and extending Bergmann and Zepernick’s 2007 study. To potentially measure the impact of years of transfer-focused work, we examined participants’ perceptions of first-year writing (FYW) classes at multiple institutions and in multiple fields at four diverse institutions. Gathering data from thirteen focus groups and sixteen interviews, the study included sixty-four total participants at four universities across the United States. Our findings diverged from the original study. The results indicated students felt that FYW was both personal and academic; that FYW taught students how to write; that FYW instructors were experts in their field; that FYW teaches best writing processes and practices; that personally relevant writing is important to writing transfer; and that for writing, there is “no box under the bed.” These findings suggest that transfer curricula may be working in tandem with other approaches, such as Writing about Writing, to shift students’ perceptions of the importance of FYW.

While writing studies and linguistic scholarship has interrogated race and college writing instruction over the last fifty years, we contend that explicit, actionable, and supportive guidance on giving feedback to Black students’ writing is still needed. Building on the legacy of work visible in the Students’ Right to Their Own Language original (Conference on College Composition and Communication, 1974) and updated (2006) annotated bibliography, as well as the crucial work done since then, our interdisciplinary team of linguists and writing studies scholars and students constructed the Students’ Right to Their Own Writing website. We describe the research-based design of the website and share evaluations of the website from focus group sessions. Acknowledging the contingent and overburdened nature of the labor force in most writing programs, the focus group participants particularly appreciated the infographics, how-tos and how-not-tos, and samples of feedback. The result is a demonstration of how to actually take up the call to enact Black Linguistic Justice (Baker-Bell et al., “This Ain’t Another Statement”).

This mixed-methods study reveals the underrepresentation of non-tenure-track (NTT) scholars in academic publications in English, even while they teach the majority of courses. Interviews with NTT scholars and editors reveal time, in several dimensions, as a significant barrier to publication. An analysis of interviews with editors and journal websites suggests models for change.

This study examines how ten faculty at research-intensive institutions work with peer reviews, a process with potential to support faculty writing development and that plays a central evaluative role in professional success. The grounded theory approach revealed the importance of acts of recognition in the peer review process, facilitating a more collaborative experience.

Asao Inoue’s work has dominated antiracist scholarship in writing studies, but is flawed when it comes to the performance of Black students. This essay reviews a large, overlooked body of work on antiracist feedback from educational psychology and suggests ways that this work can inform our own research and practice.

English as a Second Language (ESL) students’ silent expression in writing is often perceived as “indirect” or “inarticulate” in the views of Western rhetoric and academia. However, the meaning of silence and its rhetorical practice can differ from culture to culture, and this difference forms a cultural ethos that is unique and significant to the writer. In response to Anne Gere’s aesthetic, ethical, and political dimensions of silence, I explore cultural ethos as another dimension to recognize ESL students’ silent rhetoric and to expand the theoretical and pedagogical landscape of rhetoric and composition.

Drawing from a qualitative study, this article advocates for challenging myths about the traditional graduate student. We discuss how these myths create a sense of unbelonging for graduate students, and we call attention to the exigency for transforming graduate programs to validate and sustain students’ diverse literacies and linguistic resources.

In our peer writing tutor/consultant alumni research project, participants indicate that writing center work is primarily focused on negotiating relationships. We identify two primary orientations participants had to negotiating relationships: “removing roadblocks” and “building bridges.” We discuss the potential for the bridge-building orientation to promote an inclusive culture of writing across campus.

Positioning affective agency as a site of investigation, this study documents how first-year writing students create multimodal antiracist campaigns to critically address the sociopolitical issue of racial justice and to collectively challenge the hegemonic violence of racial profiling. In describing students’ affective engagements with the multimodal campaigns, this study demonstrates the potential of multimodal writing pedagogies in enacting affective agency, weaving antiracist assemblages, and transforming affective relations, all of which will provide starting points for social change and antiracist action.

These remarks have been edited lightly for publication here.

I propose spatial affordances as a tool for assessing pedagogical writing spaces such as writing centers. I outline a heuristic I used to evaluate the opportunities and limitations of two spaces and emphasize its adaptability to other learning spaces. Spatial affordances are useful because they underscore how place/space/location structures and facilitates writing practice.

Initiating a transdisciplinary composition stretch pedagogy, I examine students’ excavations of archives to advance epistemological freedoms in support of rhetorical sovereignty in student writings. Grounded in Latinx studies first-year composition, I analyze archival projects wherein Chicanx students seek rhetorical inheritances, questing to locate textual homes and emotions of belonging.

Qualitative and then quantitative analysis of student review comments assessing peer review instructions found that students needed even more direction and structure than initially given. Specifically, shorter feedback statements—a twenty-one-to forty-word range—can be useful if they provide both evaluative and suggestive comments to guide revision.

This article argues for repositioning voice within BIPOC histories and contributions to the fields of English/rhetoric/composition studies. By reinvestigating the affordances and constraints of Expressivist-driven definitions of “voice” and the contemporary applications of imitation writing assignments, this article demonstrates alternative approaches to teaching and thinking through voice in writingbased courses.

Archived tobacco industry documents reveal a relationship in the 1970s and 1980s between the author of a first-year writing textbook and the Tobacco Institute, a tobacco industry trade group. I present details of this relationship to argue for an expanded account of institutional influence on rhetoric and writing studies.

This paper tells the story of theedubba, the Mesopotamian scribal school. First, theedubba’s pedagogy demonstrates that the first formalized center for teaching writing was more akin to the modern writing center than to the composition classroom. Second, unlike many modern writing centers, theedubbawas multilingual. It is easy to look at the past and congratulate ourselves on how much better we’ve made the future, but theedubbahas something to teach us beyond the fact that it preceded the composition classroom. A circle has no beginning, and both the writing center and the writing classroom are part of one circle—equally important to the students they serve.

In this article, we argue for a coalitional orientation for writing programs and centers to advance language justice and make good on the promises delineated over fifty years ago in the Conference of College Composition and Communication’s publication of the Students’ Right to Their Own Language. Specifically, we argue that writing centers are ripe sites of teaching and learning—not merely auxiliary support for the composition classroom. Indeed, as we demonstrate, many writing centers actively push for language justice by, for example, publishing language diversity/inclusion statements and championing concrete, pedagogically just practices. Accordingly, we urge the discipline of composition and writing centers to work together as coalitional partners to advance language justice across the discipline and, ultimately, beyond.

This article outlines the concept of readiness to learn (RTL) as a framework for explaining students’ differentiated engagement with the Teaching for Transfer (TFT) curriculum. As documented in student voices, RTL operates along a continuum ranging from preparing to engage, on one end, to enacting TFT, on the other, with beginning to engage in the middle.

Using classroom play to promote comfort between composition students, encouraging greater participation and experimentation by helping students feel safe traversing educational and social boundaries, is supported in a theoretical lens connecting play to both pedagogy and various literacies valued in college writing. One practical framework, with student interviews, is described.

This is an edited version of the Chair’s Address delivered at the 2023 CCCC Annual Convention.

We take up disruption in this article to consider what sustained attention to disruption and its relationship to agency can bring to scholars and educators. We do so by revealing the ideological commitments, relationships, and labor that make disruption possible and valuable. We also look to Indigenous studies and new materialism to explore matter and ethical responsibilities at the interstices of rhetorical practice and work. From this, we propose a theory of disruptive agency that seeks to understand how disruptions emerge and how they can be rhetorically engaged for progressive change.

Drawing upon original post-structural phenomenological research, this article explores how Jewish discourses are pathologized and marginalized in rhet/comp spaces in ways that impact theorizing, pedagogy, professional interaction, and disciplinary knowledge production and how the academy’s white Christian hegemony reifies itself through these processes. As the limited assimilative success of Jewish people demonstrates, inclusion is not inherently equitable, nor does it necessarily change the structures of white supremacy. Ultimately, I suggest that cultural rhetorics contributes a more critical conceptualization of “inclusion” for the academy that acknowledges the limitations and dangers of assimilation into whiteness.

Nancy Isenberg sums up fear of terms such as “white trash”: “‘white trash’ remind[s] us of one of the American nation’s uncomfortable truths: the poor are always with us.” Understanding culture as a narrative formation, which “means that it cannot be regarded as an isolated, or isolable, entity” (Lindquist 5), places “the poor” directly in relation to American academic culture. Sande Cohen’s true, yet much to be desired definition, “To say there is such a thing as ‘academic culture’ means that the processes of knowledge-production, socialization, labor distribution … and professionalization are in dispute,” provides backdrop for discussion. Specifically, “dispute” leaves room for stories that encourage discussions about cultural rhetorics, or “embodied practices of the scholar,” that connect “those who study it and those who live it,” beyond acknowledgment. The goal is to foster a learning environment in which students recognize that “becoming a responsible language user demands an understanding of the ways language inscribes difference” (Jarratt). Ultimately, I aim to highlight where and how discussing cultural rhetorics can reveal weak spots in educational institutions that are trying to diversify by connecting my cultural experiences as both “the poor” and someone within the institution.

This article, based on an interview study with community changemakers working within hostile systems of higher education and legislative politics, builds upon scholarship that names and challenges normative time by offering a cultural rhetorics analysis of activists’ alternative, community-based temporal practices that are centered in relationships and prioritize participant needs over institutional mandates. We theorize community-based temporal practices based on the changemaking stories of our interview participants, especially moments when they encountered time-based obstacles and used community-based knowledges as workarounds. We constellate these stories about the material barriers of time, the way time is wielded by those in power, and how to prioritize relationships, thus illuminating temporal practices that can be used to challenge institutional systems.

This article examines how individuals experiencing incarceration inside jails and prisons use tenets of cultural rhetorics and digital literacies to reshape understandings about composition students and how they make knowledge to envision and practice freedom inside unconventional educational spaces. By primarily analyzing the prison podcastEar Hustle, the author addresses how incarcerated people turn to podcasting not only to sharpen their composing skills but also to build literate communities inside demoralizing environments.

Drawing on disability studies analysis of institutional narratives of disability by composition and rhetoric scholars, this article theorizes “favor access.” Favor access gestures toward inclusion, but is steeped in the capitalist, colonialist logic of academic institutions in service of ultimately extractive, dehumanizing agendas. Instead of favor access, the article points to collective access as articulated by disability justice activists. As opposed to favor access, collective access rejects institutional logics and values community and collaboration rather than academia’s emphasis on individualism and competition. This article considers sites where collective access is happening in composition classrooms and in the field of composition and rhetoric.

In our introduction to this special issue on cultural rhetorics, we as editors recognize that members of the field maintain many different approaches and frameworks. This diversity suggests that the work of prioritizing emplaced stories over universalizing theories brings cultural rhetoricians together, making research and teaching accountable first to communities, rather than the academy, and continuously examining our ethical commitments to O/others. This work, then, requires that scholars situate themselves within networks of places and spaces, cultures and peoples, power and privilege, so that we may practice relationality and accountability, actively seeking to make meaningful connections within and across research sites, and create space for silenced voices while building a more just world and disciplinary community.

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Composed in a series of letters, this essay explores the interdependent knowledge and survival work of crip communities. The authors discuss their experiences of myalgic encephalomyelitis (ME or ME/CFS) in a practice of Akemi Nishida’s “bed activism,” which challenges ableist demands for productivity from spaces of rest and care. Hsu and Nish ask what we lose—in intellectual and cultural growth and in actual lives—when academic spaces continue to devalue physical and cognitive difference. The resulting conversation considers illness as both an inevitability of lived experience and something exacerbated and ignored by academic spaces. It then explores how crip communities expand definitions of knowledge and knowledgemaking—offering wisdom that is not only valuable for a more inclusive profession but also necessary for a world increasingly sickened by extractive economies.

In “Our Story Begins Here” (2014) the CR Theory Lab offers key concepts related to cultural rhetorics such as constellating and relationality. Drawing from decolonial theory and practice, these concepts allow cultural rhetoricians to develop a scholarly practice that is reflective of the cultural community they are a part of and write for and to address the long histories and cultural practices of the land they dwell on. Where the CR Theory Lab is committed to a decolonial practice invested in the theories and lived experiences of the tribal nations people of Turtle Island, they also offer that it isn’t the only approach to cultural rhetorics. I argue that both scenarios reflect a larger political and cultural issue regarding how the occupied territories of Turtle Island (also known as the United States) don’t know what to do with tribal nations people, our fight for sovereignty, or our ongoing effort for cultural continuance. In other words, I will make an argument that maps how our discipline’s approach to decolonial theory, cultural rhetorics, and Indigenous rhetorics reflects the ongoing efforts of survivance and resurgence of Indigenous people.

In their report of the violences committed during the Guatemalan Civil War (1960–1996), the Commission for Historical Clarification stated that “historical memory, both individual and collective,” is important for creating just conditions and providing reparations to the victims of violence perpetrated during this armed conflict (1998, 48). As a result, remembrance projects began to create a memoria histórica that historicizes the violences committed by the Guatemalan government. These remembrance projects and memories often imagine a heteronormative Guatemalan populace and, in turn, erase the existence of queer and trans Maya people also affected by violence and ongoing genocide. In this article I argue that the practice of Maya backstrap weaving is a rhetorical mechanism for remembrance and maintenance of traditional practices. Using a Two Spirit critique, I articulate a Maya-centered queer/trans rhetorical methodology that points to how Western historiographic methodologies continue to be the norm in Guatemalan historicizing practices, but also within WGSS, queer and trans studies, and rhetoric and writing studies. My use of backstrap weaving is a type of storytelling and remembrance practice that centers cultural rhetorics, Indigenous sovereignty, and locally specific Indigenous paradigms and frameworks to stop the erasure of Indigenous peoples from collective consciousness and canons.

This essay argues for attention in cultural rhetorics scholarship to stories as effective civic pedagogical tools informed by participatory knowledge-making practices. Drawing on a multiyear “mobile cinema democracy project” based on the physical circulation across Africa, Europe, and North America of a successful African democratic story told in the multi-award-winning documentaryAn African Election, I attend to both the documentary and its larger contextual project, “A Political Safari: An African Adventure in Democracy Building.” I demonstrate the ways that the African storytelling traditions of collaboration upon which this project rests offer us cultural rhetoricians key opportunities to reimagine inclusive knowledgemaking practices in using stories as civic pedagogies. My analysis reveals how such knowledge-making practices might orient our work against the grain of hierarchical, exclusionary, colonial practices and toward decolonial approaches that are truly participatory and inclusive.