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This article sheds light on moments when educators affirm and when writers assert their epistemic rights— the rights to knowledge, experience, and earned expertise. Affirmations and assertions of epistemic rights can work to counter epistemic injustice, or harm done to people in their capacities as knowers. Though an understanding of rhetoric as "epistemic" or "epistemological" is not new (e.g., Berlin; Dowst; Scott; Villanueva), I argue that we need to bring attention to the related terms and conceptual frameworks of epistemic rights and epistemic injustice. Together, these terms help to explain the wrongs (micro-inequities leading to macro-injustices) that manifest when writers are stripped of language, experience, or expertise and their attendant agency, confidence, and even personhood. This study highlights both the social stakes involved and the interactional work needed for putting one's words into the world. Hence, this project contributes empirical research in addition to an understanding of epistemic rights that can counter epistemic injustice.

How does one balance dedication to two communities that are never served equally well? I consider a theoretically based response through Gramsci’s hegemony, the Brazilian sociologist José Maurício Domingues’s collective subjectivity, and Laclau and Mouffe’s particular brand of post-Marxism. Together, they provide a way to think about leading, holding onto the traditions of the academy while trying to change those traditions so that those who are perforce Othered can be afforded greater than mere recognition or accommodation. I argue that one must adopt a necessary mindset that places the emphasis on the collectivities to which one belongs, relegating the individual to the backdrop, to the extent that is possible.

Decisions about writing assessment are rooted in racial and linguistic identity; the consequences for many writing assessment decisions are often reflective of the judgments made about who does and does not deserve opportunities for success, opportunities historically denied to students of color and linguistically diverse writers. Put simply, assessment creates or denies opportunity structures. Because writing assessment is also racially and linguistically affected by the identities of those performing assessment, the role of writing program administrator (WPA) becomes a social justice role that challenges racial and linguistic biases and interrogates institutional structures, so that all students have the same opportunities for success.

This article examines the role of reflective practice in rhetoric and composition scholarship and argues for reconsidering practice through posthumanism. It (re)introduces posthumanism as a productive frame for considering rhetorical training in a networked age. In place of reflective practice, the article develops the concept of "posthuman practice" as a serial and material activity for rhetorical training. The article concludes by reconsidering metacognition and how reframing rhetoric as a posthuman practice could affect rhetorical pedagogy and ethics.

In this essay, I argue that contemporary efforts to advocate for job security for teaching-track faculty in English studies, especially in composition, can be enhanced by identifying and reconfiguring two types of negative affects: those circulating around the “affective labor” required to teach writing and those circulating around the educational spaces in which such labor typically occurs. After defining my terms, I begin analyzing the impact of these two types of negative affect on calls for teaching-track job security. I then use Grego and Thompson’s “studio” model of basic writing as an example of teaching work that can be used to generate and circulate positive affects regarding the “affective-labor-in-space” performed by writing teachers. Finally, I articulate three premises designed to help articulate and emplace positive affects regarding teaching-track composition work such that possibilities for job security are enhanced.

In this review, the author discusses two books that attend to the variety of ways in which the geography of a writing program affects how writing is managed and taught.

In this essay, I build on current work in rhetorical genre theory to read a historical genre for the affective uptake(s) it generates. Medically authored child-rearing advice literature developed as a genre in Britain between 1825 and 1850; this new genre instantiated anxiety as the central affect of middle-class maternal subjectivity. This rhetorical genre analysis both extends our understanding of this period and the history of motherhood; it also contributes to the developing affective turn in rhetorical genre studies by offering a way to begin reading for affective uptakes.

Translingual approaches to composition promise to nudge the field fully away from outdated concepts of linguistic diversity, replacing judgments of correctness and assumptions—about discrete languages with analyses of local, situational negotiations and pragmatic competence. Yet in fully displacing the monolingual “native speaker” with the translingual—composer, the approach replaces one linguistic hero with another—a fully competent “user” who shuttles between languages. This article seeks to extend translingualism’s—analysis of (metaphorical) language ecologies into the material surroundings of language contact situations. Drawing on scholarship on affect, vital materialism, and material—rhetorics, it suggests an empirical reorientation that diffuses attention beyond human language-using rhetors in order to account for shared rhetorical agency.

This article involves an examination of public discourse surrounding Ayers v. Fordice, one of the most prominent desegregation cases in higher education, in an attempt to explore how such discourse affects our understandings of basic writing programming in the state of Mississippi, but also more globally. Archived local newspaper articles and letters to state government officials from private citizens suggest that the public overwhelmingly adheres to concepts of standards-based education. This research is meant to further stimulate conversations in the field about how we define basic writers and how to provide these students with the opportunity to define themselves.

The author argues that within the classroom, an affective response to Holocaust literature can be blended with an analytical approach. She demonstrates how this dual perspective is possible by examining a fragmentary song found on a child who was murdered at Majdanek.

Although many composition teachers feel anger when they discover that a student of theirs has plagiarized, they are more apt to reveal this emotion in personal conversations and in blogs than in published composition scholarship. The field’s scholarship should, however, disclose and analyze this common affective response.

Freak-show theories developed in disability studies can help us analyze how students with disabilities rhetorically represent these in college admissions essays. In particular, such theories draw attention to the social conditions that affect how disabilities are conceived and treated as well as depicted.

With the inauguration of Young Scholars in Writing: Undergraduate Research in Writ ing and Rhetoric, composition scholars now have access to student writing that is not accompanied by?and therefore not represented as an instantiation of?the peda gogical apparatus that has historically accompanied the publication of student writ ing in composition studies' flagship journals. Students from schools as varied as the University of Missouri-Kansas City, the University of Wisconsin-Madison, Oberlin College, and Messiah College publish their work in this new undergraduate rheto ric and writing journal founded by scholars Laurie Grobman and the late Candace Spigelman of Penn State Berks-Lehigh Valley. As is the case with any other work published in a journal, authors' full names, institutional affiliations, and short bios are provided. Each essay that appears in Young Scholars has been reviewed by peers

The author argues that the new journal Young Scholars in Writing: Undergraduate Research in Writing and Rhetoric offers access to student writing outside of the pedagogical apparatus that has historically accompanied the publication of such writing, and in the process challenges composition’s standard practice of citing students by first name only. Young Scholars in Writing, as representative of the disciplinary shift from a conception of writing as verb to writing as noun, compels composition studies to consider the affective aspect of citation, which often goes unremarked.

The essay considers how teachers might perform emotional engagements that students find authentic and valuable within scenes of literacy instruction, suggesting that instructors’ “acting” of affect might be needed to forestall the tendency for instructors either to retain a position outside the affect generated in the classroom and merely “manage” the affective work done by students, or to impose their own affective commitments on students’ inquiry. Such a pedagogy might enable students, and particularly working-class students, to locate their own affectively structured experiences of class within more integrated understandings of social structures and identity formation.

ing logic of the market is intricately, if silently, bound to theories of autonomous creativity, the writer is surely caught in a bind. Considering the trials of Coleridge and Wordsworth is enough to drive one into the arms of Trollope, abjuring forever the cycle of hypomania and depression, inspiration and silence. If the market is inescapable, turn its discipline to good effect. Such is Trollope's response to Romanticism: There are those [...] who think that the man who works with his imagination should allow himself to wait till-inspiration moves him. When I have heard such a doctrine preached, I have hardly been able to repress my scorn. To me it would not be more absurd if the shoemaker were to wait for inspiration, or the tallow-chandler for the divine moment of melting (102). Trollope scorns those who wait for inspiration, and embraces the analogy of novel writing to shoe making, pointedly refusing the Romantic separation of Art from craft: A shoemaker when he has finished one pair of shoes does not sit down and contemplate his work in idle satisfaction [...]. The shoemaker who so indulged himself would be without wages half his time. It is the same with a professional writer of books [.. .]. I had now quite accustomed myself to begin a second pair as soon as the first was out of my hands (265). God is on the side not so much of the angels, as of the man who settles down to do his work here on earth, for idleness is a vice, industriousness a virtue. This content downloaded from 157.55.39.211 on Sat, 25 Jun 2016 05:12:48 UTC All use subject to http://about.jstor.org/terms Writer's Block, Merit, and the Market 637 Just do it. This familiar marketing slogan is applicable to all walks of life, it seems. Donald Murray, in The Craft of Revision, echoes Trollope and Boice, too, when he urges writers to [make] writing a habit [ . .]. The writing becomes expected in the way you are expected to wait on tables, show up for your job in the emergency room, deliver papers. Roger Simon of the Baltimore Sun explained, 'There's no such thing as writer's block. My father drove a truck for 40 years. And never once did he wake up in the morning and say: 'I have truck driver's block today. I am not going to work' (17). There's something bracing about this. Murray appeals to the complex network of social relations any worker must enter into, which carry obligations that must be honored. The market makes us all interdependent and we are all expected to work, indeed, required to work if we need to earn our incomes. So Murray, like Trollope, urges one to internalize these obligations, which are both ethical and economic, and thus take advantage of the support this network can provide. Replace the Romantic agonies of inspiration with an ethic of work and you will be rewarded. You will have your writing, your copyright, your income, and your peace of mind. Yet the work ethic is by no means our salvation, as Max Weber's magisterial study, The Protestant Ethic and the Spirit of Capitalism, makes clear. Weber argues that Protestants developed in the seventeenth century an ethic that he calls worldly asceticism (120). This ethic is motivated first by religious belief and later, in the late eighteenth and nineteenth centuries, by the force of capitalist accumulation. For Calvin, the purposeful organization and arrangement of the cosmos is evidence of a divine plan, even if the will of God is mysterious. Obvious in the order of the natural world, this organization extends to the order of society as well, in which every person has a calling, a job to do. Those who are in a state of grace glorify God by fulfilling his commandments, which providentially organize social relations. Each individual Christian must therefore work in his or her calling, regardless of his or her desires, and must work methodically, honestly, prudently, steadfastly, all for the glory of God. As Weber observes, Labor in a calling was [.. .] the ascetic activitypar excellence (133). Alone in an individual relation with God, quit of priestly mediation and Roman Catholic acts of penance, the Protestant went to work and prospered. Such labor is endless since it is not a goal in itself; done conscientiously, it will yield riches on earth that represent prospectively (given the grace of God) the Protestant's reward in heaven. I sketch the theological dimensions of the Protestant ethic to stress the fact that it is predicated on deeply felt belief, and to recall how inextricable this belief is from the discourse of political economy. Weber argues that the logic of utilitarian political economy is an effect of Protestant theology and religious belief. Calvinism holds that This content downloaded from 157.55.39.211 on Sat, 25 Jun 2016 05:12:48 UTC All use subject to http://about.jstor.org/terms

Notes that educators must think about the possibilities for using autobiographical narrative ethically and effectively in academic writing and research, and they need to ask how the personal affects writing that is less personal. Considers how regardless of the stance toward the personal, no one can be an informed writer or reader without considering how subjectivity informs ways of knowing.

In three voices - one as a scholar, one as a writer, and one as an alcoholic - Hindman considers the question: in what ways can our own personal writing illuminate the theory and practice of teaching composition? Demonstrating the process of composing the self within the professional, she responds both passionately and personally to literary criticisms about recovery discourse. Her purpose is to “make writing matter” and, in doing so, to attempt to dispel the tension between competing versions of how the self is constructed. She also considers how, in and for recovery, she learned to write, and how it has affected her professional writing. This type of writing, which she has called “embodied rhetoric,” offers lessons for composing a better life.

Looks at two representative examples of the impact of multiculturalism on higher education in order to get a concrete sense of how different perspectives can affect understanding of the multicultural transformation of the college curriculum in general and English studies in particular. Notes that the emphasis on educational access should be on “geography of education.”

Investigates how social class affects the educational narratives of working-class students—both their initial access to four-year institutions and their ability to persevere until they obtain bachelor’s degrees. Argues that a genuine concern with diversity should lead compositionists to question the selective functions of the academy and the role of composition in maintaining them.

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