The women’s talking group featured in this article theorizes the community literacy practice of thanduk—“setting something aside”—that members practice together. Sanduk—with an s and translated as Arabic for “box”— has a long, well documented history involving informal, rotary credit and savings associations practiced among people in Africa and of African descent. Rather than using the s, the group’s spelling is distinctively Nuer— thanduk—harkening back to indigenous versions of the practice documented throughout areas of East Africa and beyond. Thanduk invokes nommo, a distinctly African spiritual and philosophical value that strives for harmony and balance among interdependent members of a community. This article aims to make legible how the women in this study employ thanduk to thwart the transnational, intergenerational impacts of indirect colonial rule and neoliberal economics in pursuit of individual and collective thriving.

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy refers not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

Our world is no stranger to mobilities, ranging from molecular movement in ecological systems to quotidian economic transactions and social interactions to transnational voyages across continents.Thus, readers of the Community Literacy Journal (CLJ) are sure to be engaged by this eclectic addition to the current scholarship on mobilities work, with the construct of mobility emerging as a central theoretical idea that underpins the epistemological and methodological premises of many disciplines, including that of cultural geography, feminist studies, critical race theory, queer studies, and composition and rhetoric.With a universalizing and broad focus on composition-in-mobility, this edited collection-organized in two sections across which all the contributing authors unpack and articulate the mobile nature of mobility and composition-answers the central question of what constitutes and sustains mobility in our divergent, diverse, literate activities and practices.The volume editors-Horner, Hartline, Kumari, and Matravers-advance a mobilities paradigm to further unpack the dynamic constitution of mobility in composition and rhetoric and to cast a norm-based light on mobility-in-composition work (3).In particular, rather than treat mobility as a matter "requiring adjustment or accommodation", Horner et al. argue that the proposition of mobility as a commonplace or even as a fact is long overdue (4-6).One hallmark that characterizes this paradigm is that mobilities are poly-faceted forms, whose social value is mercurial, relational, and provisional (4-6).This critical premise holds the potential to shift our perspective of viewing language, composition, writing-curriculum administration, writing pedagogy, or writing research as impermeable to perceiving them as fruitfully unsteady and potentially subject to transformation.As the volume addresses the nature of mobility in composition, the organization of the twenty chapters-divided into Part I where case studies in mobility-in-composing-practices (e.g., community literacy, translingual composition, or digital and professional writing) are reported and Part II where critical responses to Part I are articulated-also attempts to reflect on the nature of mobility, with each chapter conversing

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy refers not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, disability studies, critical theory, linguistics, cultural studies, education, and more.

This article interrogates how hiphop composition pedagogies can interrupt what the author terms the "hiphop illiteracies" that circulate in predominantly white institutions (PWIs). An analysis of four college writing classrooms that integrate hiphop texts at one PWI reveals pervasive anti-Blackness in student attitudes, but also in the research and course design as well as in department-mandated course texts. The analysis demonstrates the need for writing pedagogies that name and teach Black language, writing, and meaning-making practices while also asking students, teachers, and administrators to reflexively examine their own identities' locations vis-a-vis those practices. The author advocates a reflexive pedagogy that asks students to locate themselves vis-a-vis power as a starting point for investigations of language and culture. The author concludes that hiphop pedagogies have significant critical social justice possibilities in institutionally white educational contexts, but these benefits are not automatic and demand pedagogies of reflexivity, sociolinguistics, and intersectional feminism.

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program sta .We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, gra ti art, protest songwriting, and social media campaigns.For us, literacy is de ned as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.us, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

A midst an increasingly globalized world, abetted by COVID-19 pandemic and its necessitation of online interaction, feminist scholars, activists, and community organizers alike have faced increasing pressures to return their collective focus to more localized struggles.We see this forced movement to the local occur within issues such as reproductive rights in Texas, United States in 2021.Despite this and parallel movements throughout the world, digitally cultivated spaces, as seen in social media platforms, have deepened the possibility for transnational collaboration across borders and boundaries. is collaboration is particularly visible within social justice e orts such as the #BlackLivesMatter movement, which has become a central cry amongst anti-racist movements across the globe.is paradoxical contemporary context created the exigence for Transnational Feminist Itineraries: Situating eory and Activist Practice.Composed for a predominantly academic audience, Transnational Feminist Itineraries o ers extensive discussions of our contemporary context and how collaborative, feminist practices are being taken up not only within, but across nations.Transnational Feminist Itineraries is a collaborative collection of essays which aims to contribute to the development of feminist theory and practice through a vepart approach: (1) positing that the global socio-political context requires the tools and methods of transnational feminism; (2) positioning transnational feminism as running parallel, and not in opposition, to other feminist approaches; (3) exploring a historical context rich with cross-border activism; (4) arguing for both the "scaling out" in addition to the "scaling up" of feminist methods; (5) o ering critiques of transnational feminism to further complicate the conversation surrounding its place amongst alternative feminisms.Transnational Feminist Itineraries consists predominantly of case studies.Each chapter takes a unique approach to discussing the a ordances of transnational fem-

This work draws upon Hiphop feminism, studies of Black girlhood, and Black women and girls' literacies to illuminate the layered and violent narratives that shape society's treatment of Black women and girls, what these narratives look like in everyday life, how they are taken up and negotiated in different social spheres, such as an afterschool club for Black middle school girls and the platforms and artistry of women Hiphop artists and creatives. Richardson considers what activism is possible through juxtaposing Black girls as emerging creatives, celebrity corporate artist activists Nicki Minaj and Cardi B, independent activist artists such as Noname and dream hampton. Given the far-reaching representations of Black women and girls in popular culture, the art, lives and platforms of women in Hiphop are critical sites to understanding complexities, strategies and possibilities for social change.

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

This case study demonstrates how a community-based literacy program, HELP, took up Black literate traditions, endarkened transnational feminism, and anticolonial practices to construct emancipatory literacy experiences for Haitian and Haitian American middle schoolers in Miami, Florida. Overall, the institutional practices of HELP worked to destigmatize the discourses of Haiti, center Black Haitian women's stories, and develop spiritual consciousness. Furthermore, this article discusses the "COVID-19 scramble" and its ability to detract from building socially just futures for Black transnational students. Lastly, the article ends with questions for consideration when confronting the cyclical violence of white supremacy in literacy programs.

he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

Beyond growing and selling food, women farmers perform literacy work to establish and maintain legitimacy. As part of a larger interview-based dataset, this article analyzes the literacy practices that one woman farmer, Lauren, undertakes in relation to her legitimacy as a farmer. Informed by literacy studies research and feminist rhetoric scholarship, as well as interdisciplinary studies on women in agriculture, the analysis here illustrates how Lauren performs specific literacy practices. Audiences' gendered expectations necessitate such practices, which Lauren performs in order to be understood as a farmer in a masculine, patriarchal landscape shaped by her family, customers, and broader farming community. These literacy practices include crafting an image visually, interacting intentionally through verbal conversations, adapting to audience assumptions, and taking on community leadership roles.

While studies in the biological and psychological sciences have suggested that writing can promote physical healing, such studies offer a limited understanding of writing as a complex, embodied, and social practice. This article asks how and under what social and pedagogical conditions writing might promote experiences of healing in community settings. Specifically, I describe findings from a design-based study of a writing workshop held in conjunction with a physical therapy retreat for women seeking physical restoration. I find that highlighting the elements of narrative, metaphor, environment, and art in the writing workshops promoted women’s experiences of physical healing, with the public sharing of body-based writing being especially empowering in a larger political context of gender oppression. The article concludes by calling for critical qualitative studies of writing to heal (including critical attention to the term “healing” itself) across varied community sites, which address writing’s relationship to bodies, social context, and power.

This article explores the methodological impact of building and curating a transnational archive of working-class literacy practices, spanning themes of vocation, immigration, gender, race, and disability, from the ground up alongside the Federation of Worker Writers and Community Publishers. The article focuses particularly on how our disciplinary methods might be (re) shaped within a context of precarity when working with/archiving the literacy practices of disenfranchised populations. I argue that such precarity shapes how our methods/methodologies account for material realities—the laboring of bodies, influx of finances, physical conditions of the community involved—and changing social conditions that affect not only archival creation but also sustainability. I illustrate how The FWWCP Archival Project responded through a kitchen-table ethos in order to design the archive with the community’s expertise at the forefront.

Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

A Black Feminist Community Meditation on the Work, the Job, and the Hustle (& Why So Many of

Surrender: Feminist Rhetoric and Ethics in Love and Illness, challenges scholars to see and write past the limits of their own methods and knowledges.She advocates for writing not only about what we know about rhetoric, but what we don't know.Restaino frames herself as a writer and researcher who is figuring out how to move forward after the loss of her friend Susan Lundy Maute to cancer, recognizing how experiences and people change us and deepen our understanding of ourselves and our ways of knowing and being.Restaino's writing values narrative in scholarly discourse, embracing the idea of emerging as a presence to readers; this idea manifests in her work because she writes as a witness to the declining health and death of her friend.Restaino draws on the works of Jim W. Corder often in her book, and her writing reminds me especially of his argument that emergence is a risk of going out alone in writing, an exposure of ourselves and our narratives to the other.He writes that this kind of writing "requires a readiness to testify to an identity that is always emerging, a willingness to dramatize one's narrative in progress before the other; it calls for an untiring stretch toward the other, a reach toward enfolding the other" (Corder 26).Restaino demonstrates Corder's idea of argument as emergence in her writing, but she also forwards a key concept attached to this process that comes from feminist theory, the notion of surrender.She explains that we have to let go of a facade of wholeness, to render our subjectivity and knowledge for what it always already is: fragmented.She further describes how, when we face illness and death, we reach the unknown, and we have to let go, or release, "not only of what we know how to do (practice) and what we think we know (epistemology) but also of our subjectivit(ies) as writers and researchers" (13).In her own release of these things, Restaino works to come upon a different way of knowing and being after loss that she communicates to us as readers in the themes of her book, which I outline in this review.

tatiana Jefferson's face shows on the large screen. Carmen Kynard looks straight at the audience packed into the Irvine Auditorium at University of Pennsylvania and asks us to consider how our teaching, our research, and our activism respond to the life and murder of Jefferson, a 28-year old Black woman fatally shot by police in her own home a week earlier. Kynard posed this question during her keynote address at the third biennial Conference on Community Writing as part of her overall challenge to community writing and literacy scholars, teachers, and activists not to confuse the job with "the work. " In her essay "' All I Need Is One Mic': A Black Feminist Community Meditation on the Work, the Job, and the Hustle (& Why So Many of Yall Confuse This Stuff), " which expands on her keynote address, Kynard argues that a Black feminist imaginative is essential for dismantling white supremacy in our classrooms. Since Kynard's keynote in October 2019, many, many more Black people have been murdered by police, in the streets and in their homes. The antiracism protests happening daily in cities across the country as we write this Introduction in Summer 2020 only heighten the urgency of Kynard's question. How, in everything we do, are we addressing white supremacy and the unrelenting violence against Black and Brown lives? Through a series of meditations and counterstories, Kynard navigates her own and imagined classrooms to investigate why she has "been sent" to do the work she does. Her advisor, Suzanne Carothers, urged Kynard, "do not confuse the WORK with the JOB. " Ultimately, Kynard finds a violence in universities that we must counter through radical and disruptive antiracist work, which we must do often in spite of job requirements or the professionalization obligations that Kynard calls "the hustle. " In fact, "the work, " the real work of justice, "the healing and regenerative practices" we're called to, may in fact run counter to our jobs insofar as these jobs are tied to the violence of institutional, linguistic, and pedagogical racism. How do we center Atatiana Jefferson in our work? Celebrated, award-winning artist Michelle Angela Ortiz has spent the last twenty years as a public artist, community arts educator, activist, and filmmaker, using art as a tool for social change and cultural expression. In "Amplifying Community Voices through Public Art, " her CCW keynote address originally delivered at the Free Library of Philadelphia, Ortiz shows us and explains several of her large-scale mural projects from around the world. In places as varied as Philadelphia, PA and Buenos Aires, Argentina, Ortiz has worked alongside populations such as patients living with mental illness and farmer's market vendors. Ortiz explains how through word and image, her murals highlight the culture and memories of indigenous peoples in the United States and immigrant families separated from one another. In this essay,

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

In this essay, I uncover the ways in which the non-binary gender community challenges what we know about privacy and reciprocity within community engaged work. Using my experience as a program coordinator for an LGBTQ youth center, I illustrate the myriad of privacy needs of non-binary gender teens and young adults who expect to be simultaneously both public and private in their online writing on Tumblr. I argue that for the nonbinary gender community on Tumblr, direct contact from the researcher not only may invade their intimate space but also cause physical or emotional harm as many non-binary Tumblr users are underage and participating on Tumblr in secret. Instead, I demonstrate how the study of non-binary gender literacy practices can be done without engaging with or quoting directly from publicly published content, instead favoring an emergent thematic methodology. Additionally, I make a case for a queer methodology which instead seeks to recruit participants in the real world and be invited into their digital community once trust and reciprocity is established should interviews be important for further study.

T he Community Literacy Journal is an interdisciplinary journal that publishes both scholarly work that contributes to theories, methodologies, and research agendas and work by literacy workers, practitioners, and community literacy program staff.We are especially committed to presenting work done in collaboration between academics and community members, organizers, activists, teachers, and artists.We understand "community literacy" as including multiple domains for literacy work extending beyond mainstream educational and work institutions.It can be found in programs devoted to adult education, early childhood education, reading initiatives, or work with marginalized populations.It can also be found in more informal, ad hoc projects, including creative writing, graffiti art, protest songwriting, and social media campaigns.For us, literacy is defined as the realm where attention is paid not just to content or to knowledge but to the symbolic means by which it is represented and used.Thus, literacy makes reference not just to letters and to text but to other multimodal, technological, and embodied representations, as well.Community literacy is interdisciplinary and intersectional in nature, drawing from rhetoric and composition, communication, literacy studies, English studies, gender studies, race and ethnic studies, environmental studies, critical theory, linguistics, cultural studies, education, and more.

When community literacy partners work to gether with academic organizers, both groups recognize the uncertainties of risk, the importance of trust, and the necessity of clear communication in accomplishing their goals.Likewise, professors who use service learning must help their students negotiate experiences that are often unpredictable or uncomfortable.In both scenarios, conversations that spark reflection, untangle problems, and guide action are vital.These objectives, and their reliance on open, guided conversation, are central to a new offering by mother-daughter team Nel Noddings and Laurie Brooks: Teaching Controversial Issues: The Case for Critical Thinking and Moral Commitment in the Classroom.In this book, Noddings, an emerita Professor of Education at Stanford and prominent contributor to feminist care theory, and Brooks, a member of the board of Provident Financial Services and advisory boards for North Carolina State and Rutgers universities, point out that teachers today must help students cultivate critical awareness while navigating a minefield of highly controversial issues such as authority and obedience, religion, race, gender, and socioeconomic class.While Noddings and Brooks intend to target K-12 teachers, administrators, and parents, many community literacy scholars and practitioners will appreciate the ideas the authors suggest that enable their readers to more thoughtfully create room for co-inquiry, conversation, and examining resources across different disciplines and perspectives.Noddings and Brooks' core purpose with this text lies in their dedication to helping students "prepare for active life in a participatory democracy" (2).To achieve this, they insist that adults not shy away from joining forces with students to examine complex and challenging questions.The authors advocate for critical thinking bolstered and emboldened by moral commitment, which, in their words, is "to bring people together-to help them understand each other in the fullness of their humanity" (159).Noddings and Brooks approach this task from an interdisciplinary lens, one that enables them to reach across and through traditional divisions among disciplines, genres, and media.This text provides specific suggestions for educators

This paper examines the language, literacies, communicative, and rhetorical practices of the Black Lives Matter (BLM) movement. The work pays attention to the communication practices of the BLM and Hip Hop generation in its extension of Black and African American language traditions and prior liberation movements in their unapologetic performance of Black chants, Black grammar, phonology, vocabulary, Black fashion and music, to die-ins, hands-up, and the technologization of the movement through social media, Black Twitter, hashtags, and memes. The language and literacies of the Black Lives Matter movement represent diverse identities within Black community, vernacular associated with various economic and educational classes, diaspora, culturally rooted, Hip Hop generations, cis-gendered women, men, as well as LGBTQ and gender non-conforming. In this way, the language and literacies of BLM promote the value of ALL Black lives.

By focusing on the cookbook Peace Never Tasted So Sweet, this article argues that CODEPINK strategically combines peace activist and food literacies to engage audiences in their antiwar efforts, strategies that take on benefits and drawbacks. Although feminist scholars from a variety of disciplines have studied cookbooks, researchers have yet to fully analyze the intersections of gendered activist literacies and cookbooks. Expanding upon arguments promoting food literacies as well as feminist analyses of cookbooks, this article illuminates CODEPINK’s efforts to teach readers how to critique military action, recruit peace-workers, build a movement, and bake pie.

Drawing on interviews with writing teachers, this article highlights some of the affective responses that may arise for students, community partners, and teachers when we situate our pedagogies in public sites beyond the classroom. I analyze a teacher-narrated moment of student distress to demonstrate how theories of transformative learning might help us productively theorize affect in service-learning and community-based education. To conclude, I offer a reciprocal model of care that employs tenets of feminist pedagogy, such as transparency and decentering of authority, and that acknowledges the valid emotions students, teachers, and community members may experience. I call for community literacy practitioners to see the power of all participants to both give and receive care in transformative education.

This qualitative study looks at how rural women in the American South have obtained access to digital technologies for reading and writing. Using the “life history” approach (Brandt; Hawisher and Selfe), we interviewed five women. We look at the challenges caused by the Digital Divide, at economies of access, including the financial factors that shape individuals’ uses of digital technologies for reading and writing, at the strategies that the women used for gaining access to needed technologies, and at the nature of sponsorship in digital, rural contexts.

Traces of A Stream: Literacy And Social Change Among African American Women (2000), scholars interested in literacy, identity, and social change have continued to pursue ways to include the voices of women who have previously been underrepresented within scholarly work.Indeed, these recovery projects-often considered part of a revisionist enterprise-represent important examples for those interested in the literary and rhetorical practices of women who have been overlooked based on gendered, ethnic, and socioeconomic identities.Illustrating this, scholars have developed a range of archival, rhetorical, and interview projects that uncover women as historical subjects who represent the myriad ways women develop and use rhetorical skills and literacies.For instance, in Refiguring Rhetorical Education: Women Teaching African American, Native American, and Chicano/a Students, 1865-1911, Jessica Enoch describes female teachers who contested the normative educational structures that oppressed marginalized groups and, rather, developed pedagogical strategies that encouraged civic participation.In another recovery project, Beyond the Archives, Gesa Kirsch describes the role of women who participated in a male-dominated sphere as physicians and civic advocates in the 19th century.In the same book, Wendy Sharer illustrates a new understanding of uncovering voices when she finds scrapbook examples of even her own grandmother's engagement with political literacies.These examples represent just some of the important work that has emerged in order to uncover and reframe the literate and rhetorical legacies of women from multiple subject positions.Erica Abrams Locklear's book Negotiating a Perilous Empowerment: Appalachian Women's Literacies adds a unique contribution to these discussions by focusing on the literacies of women from Appalachia-a region, she argues, too-often characterized by a deficit framework.That is, Locklear challenges the gendered, regional, and classed stereotypes that represent women in Appalachia as "illiterate, " "hillbillies, " "Other, " or

This article recounts how a university-community collaborative challenged prevailing assumptions about parents as barriers to the provision of gender and sexuality information to their children, allowing for the recognition of parents as critical stakeholders and partners in sexual literacy work with youth. We provide evidence that parents’ support for inclusive sexuality education uniquely situates them to educate and advocate for young people around these issues, and in so doing we hope to disrupt the rhetoric that casts parents in the United States as solely gatekeepers when it comes to young people’s access to information about the broad spectrum of human sexuality.

To address the need for situated accounts of community rhetoric, this article examines the legacy of the first Chicana feminist organization, the Comisión Femenil Mexicana Nacional (CFMN). The CFMN and their archival collection provide[d] Chicanas an education about how to interpret, be and act in the world. To invent a rhetorical identity, and an organization that makes change, the CFMN 1) invoked a remembering of a Chicana history of policy making to incite other Chicanas into political action, and 2) strategically drew on the use of the Chicana concept of “La Hermandad” to define a particular Chicana method of collectivity.

This article analyzes a group of Gambian-American college writers creating an alternative public to challenge the patronizing norms operating in prevailing “aid-to-Africa” rhetorics. These young rhetors evoked performative genres and hybrid discourses so that members of their local public (the African nationals, African American professionals, white educators, fellow students, Muslim elders, conservative Christian community leaders) might themselves embody more productive self-other relations as they considered together the issue that drew them together publicly: the often hidden and insidious ways that cultural gender norms limit young African women’s ability to thrive, whether in the U.S. or in the Gambia.

Drawing on interview data regarding literacy practices done in tandem with housework, this article presents an array of recipe uses among retirement-age women. Given their backgrounds as professionals who came of age during second-wave feminism, the women see little value in “domestic” practices such as cooking literacies (Barton & Hamilton). However, the women’s uses of recipes for a variety of rhetorical purposes, in and out of the kitchen, are valuable material and social reflections of the women’s success in acquiring traditional literacies in school and at work.

In being denied literacy under Portuguese colonialism and its aftermath and in caring for their own literacy and selves, African slave women and their land-born descendants, Cape Verdean women, became the protectors of many African-centered Cape Verdean cultural literacies (CVCL). Like Linda Tillman who specializes in culturally appropriate methodologies of research, I define cultural literacies as the various ways of “thinking, believing, and knowing that include shared experiences, consciousness, skills, values, forms of expression, social institutions, and behaviors” that tie individuals to different and specific discourse communities (4). I use CVCL to refer to literacies used by a large majority of Cape Verdeans with the understanding that Cape Verdeans also belong to social groups with other sets of literacies that are just as valid as CVCL (Gee vii-ix; Street 77). Koladeras may be understood as women who improvise, string together, and sing complicated, impromptu tales about their lives and those in their community, especially during feasts for saints. I argue that koladeras, because they are present in feasts for saints throughout the Cape Verdean diaspora, are transgenerational, transmigatory literacy educators of CVCL. In the pages that follow, I provide a brief historical account of Cape Verde as it pertains to the formation of CVCL, and I discuss—through the opening narrative, an account shared by Nha Titina (a koladera), and my own experiences—how koladeras are literacy educators responsible for the survival of CVCL throughout the Cape Verdean diaspora despite institutional attempts of erasure.

This article analyzes one prison literacy program in Texas that trains inmate participants to teach other men and women, likewise incarcerated and often dyslexic, to read and write in English. Noting the regular recurrence of the words “repair” and “hope” in participants’ descriptions of HOPE and associated activities, the author makes extensive use of feminist-epistemologist Elizabeth Spelman’s theory of “repair” and Paula Mathieu’s articulation of “hope” in her attempt to understand the nuances of “repair” and the “hope” it enables/generates behind these prison walls. Finally, given HOPE’s configuration as a faith-based program with Christian origins and Carter’s own position as a secular academic, the article ends with an extended discussion of the tensions between Bible-based discourses and the academy.

For nineteen years, Mercy Learning Center, a community–based literacy organization, has provided basic literacy instruction to low–income women in Bridgeport, Connecticut. During that time the Center has grown from three students and two tutors to 450 students, 155 tutors, and fi ve full–time teachers. Th is growth has been aff ected by changes in welfare regulations and increased immigration. Using what it describes as a “holistic approach within a compassionate, supportive community,” the Center provides instruction that goes beyond the usual boundaries of basic literacy. With its expansive defi nition of basic literacy, Mercy Learning Center’s experience off ers a model for sustaining a woman–centered community literacy program through nearly two decades of changing political conditions and educational needs.