In Salt of the earth: Rhetoric, preservation, and white supremacy , James Chase Sanchez examined rhetorical processes that sustain white supremacy: identity construction, storytelling, and silencing. This cultural rhetorics project used narrative inquiry, autoethnography, and constellation to explore "hegemonic storytelling" (p. 47--48). Sanchez centered narratives about growing up "Brown" (p. 10) in Grand Saline, Texas and returning to his hometown years later to create a documentary film, Man on Fire , about minister Charles Moore's self-immolation in a local parking lot. Ultimately, Sanchez argued that a deeper understanding of oppressive rhetorics is useful for rhetorical scholars, communications practitioners, and storytellers of all types (historians, journalists, filmmakers, archivists, etc.). He guided rhetoric and communications design towards more thoughtful consideration of embedded communicative norms and the harmful practices they conceal.

In Salt of the earth: Rhetoric, preservation, and white supremacy , James Chase Sanchez examined rhetorical processes that sustain white supremacy: identity construction, storytelling, and silencing. This cultural rhetorics project used narrative inquiry, autoethnography, and constellation to explore "hegemonic storytelling" (p. 47--48). Sanchez centered narratives about growing up "Brown" (p. 10) in Grand Saline, Texas and returning to his hometown years later to create a documentary film, Man on Fire , about minister Charles Moore's self-immolation in a local parking lot. Ultimately, Sanchez argued that a deeper understanding of oppressive rhetorics is useful for rhetorical scholars, communications practitioners, and storytellers of all types (historians, journalists, filmmakers, archivists, etc.). He guided rhetoric and communications design towards more thoughtful consideration of embedded communicative norms and the harmful practices they conceal.

As a scholarly researcher and architect working in industry, the most critical questions facing communication designers tackle complex ecosystems of people, technologies, and culturally situated practices. The field of Technical Communication is uniquely equipped to tackle these challenges (Hart-Davidson, 2001). Carolyn Rude (2009) states that scholars in the field of Technical Communication must explore how "texts (print, digital, multimedia, visual, verbal) and relative communication practices mediate knowledge, values, and action in a variety of social and professional contexts" (p. 176). She argues that research within the field must be situated at the intersection of creative practices that produce different types of texts, the cultures that provide meaningful context to such activities, and the technologies that support the production of both texts and meaning. But, where does Rude's call to action point Technical Communication as a field, now? What new research questions have emerged at the intersection that she describes?