This article examines the rhetoric of Tucker Carlson and Donald Trump through a psychoanalytic reading of the Aristotelian enthymeme to highlight how conspiracy theories are underwritten by an absence that appeals to the desires and fantasies of audiences. It explores how conspiracy theories that seem irrational are often highly successful enthymematic appeals designed to capitalize on the suasive qualities of libidinal satisfaction, or jouissance. Instead of dismissing them, scholars should embrace an expanded theory of conspiracist discourse that accounts for the role of satisfaction in determining which claims audiences find convincing.

I challenge an "English only" view of Paulo Freire in U.S. scholarship, arguing that an exclusive reading of the 1970 Myra Bergman Ramos English translation masks the dialogic and allusive dimensions of Freire's rhetoric. I trace Paulo Freire's use of situação-limite ("limit-situation") to Álvaro Viera Pinto's appropriation of the term in Consciência e realidade nacional from Karl Jaspers's concept of Grenzsituation in Philosophie, Existenzerhellung. A detailed illustration of the semantics of situação-limite is needed to correct for a "glass half full" terministic screen in Anglophone U.S. scholarship, which overly minimizes the term's profile of collective historical transcendence.

Discussion sections of research articles are important because they are where researchers make claims for advancing knowledge in their fields. There has been a growing interest in research articles focused on Discussions. However, only a few studies have centered on the role of arguments. What is missing in this literature is the potential for rhetoricians to identify specific, sentence-level arguments. The idea is that to analyze persuasion in Discussions, rhetoricians should be able to identify arguments contributing to persuasion. Toward that aim, I refer to Aristotle’s Rhetoric as a catalyst for specific arguments and examples from thirty science research articles.

While scholarship in rhetoric and composition has deliberated its disciplinary identity, we do not yet have a current account of how pluralistic approaches to curriculum at the doctoral level professionalize graduate students as teachers, researchers, and future faculty.

This essay shows the rhetorical and material process of regendering and forgetting that accompanied the downsizing and tearing down of U.S. progressive-era settlement homes founded by female maternalists who lost their ethos by mid-century in the U.S. The regendering of place by mid-century urban renewalist’s rhetoric, policy and culture enabled the elimination of neighborhoods. It made vulnerable the concept and material space of the neighborhood as a headquarters for community engagement, and denied the emotional attachment to homes that Progressive-Era maternalists embraced. The legacy of maternalist placemaking layered into Detroit’s contemporary social service agencies embodies the impact of this regendering.

This essay applies Wood’s process model of emotional memory synchronization to better understand how public memory of the Battle of Culloden, an integral event in Scottish history, is created through two exhibits at the Culloden Visitor Centre. These exhibits create a shared experience by engaging audiences through immersive exhibits that utilize sensory elements. This use of immersive, sensory-laden, and emotion-provoking exhibits may be useful in the creation of public memory of historical events that did not happen within living memory.

While current approaches to theorizing rhetorical circulation often designate digital rhetorics as their object of study, this designation unintentionally closes off rhetorical inquiry. Analog, material rhetorics, like graffiti, resemble digital rhetoric in the circulation of their rhetorical effects. The study of graffiti rhetorics therefore invites a recursive application of theoretical models of rhetorical circulation. By analyzing examples of bathroom graffiti collected from a large college campus, this essay seeks to inform fresh models of rhetorical circulation that more fully account for the many diverse and interrelated systems from which the full meaning of any one instance of rhetoric is derived.

This essay uses a cultural rhetoric framework to analyze Hermanas: Deepening our Identity and Growing Our Influence (2019), a multi-authored book by evangelical Latinas in the U.S. The distinct storytelling in the text—which layers the authors' personal narratives with discussions of biblical texts—emerges from both white evangelical and Latina cultural contexts. This communal, activist approach to personal narrative enacts rhetorical leadership by confronting systemic injustices in U.S. evangelicalism and offering readers in that community new ways to engage with dominant evangelical rhetoric and with the stories of others.

AbstractThis essay rhetorically analyzes stories about domestic gun violence from Everytown for Gun Safety’s website, “Moments That Survive.” These everyday writers challenge America’s dominant narrative of protection, offering a counternarrative of protection by asking readers to reimagine the perpetrators of gun violence, guns themselves, and moments of gun violence. Extending previous rhetorical scholarship, I demonstrate how and why “imagination” is an essential concept for rhetorical scholars seeking to understand gun violence rhetorics and advocates seeking to change them. Notes1 For their feedback on various stages of this project, thanks to Laura Michael Brown, Lesley Erin Bartlett, Anne Kretsinger-Harries, and Lori Peterson. Thanks as well to Rhetoric Review editor, Elise Hurley, and the reviewers, CitationJenny Andrus and a second reviewer who remains anonymous. I presented portions of this essay for a lecture at the College of Holy Cross’s McFarland Center for Religion, Ethics and Culture; thanks to Tom Landy for the invitation and the attendees for their feedback.2 For instance, gun suicides account for over half of all gun-related deaths each year (CitationSilver).3 This percentage is likely higher because it excludes the 48.9% of cases in which “the relationship between murder victims and offenders was unknown” by investigators. Only 9.9% of people were killed by confirmed strangers.4 Although I use “story” and “narrative” interchangeably in this essay, I acknowledge that literary scholars and sociologists, among others, have debated whether these terms mean different things. I use the term “counternarrative” here to indicate how narratives and stories can challenge one another. Counterstories, by contrast, are stories that “subscribe to CRT’s [Critical Race Theory] tenets, particularly in their critique of a dominant ideology (liberalism, whiteness, color blindness) and their sustained focus on social justice as an objective” (CitationMartinez 17). The “Moments That Survive” stories’ critique of dominant ideologies is at best implicit.5 For historical examples in rhetoric, see works by Aristotle and Quintilian (CitationKennerly). Beyond rhetoric, imagination has been usefully theorized by psychoanalysts and by social and political theorists, including postcolonialist, feminist, and queer theorists.6 My description of the “Moments That Survive” website borrows heavily from my earlier essay on stories about gun suicide (CitationRood, “Protection”).7 I have described how domestic violence is operationalized within these stories, but I want to acknowledge that there is disagreement over definitions (CitationSnyder 17). For instance, according to The National Council Against Domestic Violence, “[d]omestic violence is the willful intimidation, physical assault, battery, sexual assault, and/or other abusive behavior as part of a systematic pattern of power and control perpetrated by one intimate partner against another” (“What”). Although their definition is expansive in several ways, it seems to exclude violence committed by family members and former partners.8 The FBI’s 2019 data show that 482 wives and 505 girlfriends were killed by their partner, whereas 85 husbands and 187 boyfriends were killed by their partner. Yet these data have several limitations. First, there is no space for nonbinary folks. Second, a “wife” or “husband” is presumed to be in a heterosexual relationship. A note at the bottom of the FBI’s chart reveals that “the category of acquaintance includes homosexual relationships and the composite category for other known to victim.”9 The labels “us” and “them” can be slippery. The dominant narrative of protection often assumes and perpetuates cultural biases (such as racism) so that “us” means white people and “them” means people of color. But depending on who is speaking, listeners might imagine themselves—or hear themselves being imagined—as an “us” or a “them.” For instance, even though the NRA’s account of protection regularly relies on racist appeals, a person of color might nonetheless hear themselves as an “us” rather than a “them.”In their counternarrative of protection, the “Moments That Survive” writers urge readers to consider danger not just from “them” but also from “us.” Depending on the context, “us” seems to refer to “(a) ourselves and our loved ones, (b) the exclusionary “us” common in gun rights advocacy (e.g., white men), and (c) a capacious account of “us” that includes people historically cast as literal or metaphoric outsiders” (CitationRood, “Protection” 35).10 I do not focus here on depictions of people subject to abuse, but CitationDonileen R. Loseke highlights how women subject to abuse—and organizations seeking to support them—face pressure to portray “morally pure victims” to garner sympathy and support even though such depictions are exclusionary, unrealistic, constraining, and ultimately beside the point—the problem is with the abuser, not the abused (679).11 CitationCaroline E. Light and CitationAngela Stroud thoroughly critique “stand-your-ground” laws and explain why the underlying appeal to self-defense is not available to everyone, particularly people who are not white men.12 Jennifer Andrus illustrates why these different accounts of agency matter. Police tend to assume that the abused have unrestricted agency (they can just leave) or nonagency (they will inevitably return to their abuser). Consequently, police are often ill prepared to understand let alone help the victims/survivors that they are called upon to protect.13 Paige L. Sweet traces how therapy has come to be the primary way of supporting women subject to abuse—or at least an obstacle to receiving other forms of support. While therapy can be useful, it might also suggest that blame lies within women (rather than the men who abused them). Many women desperately need other forms of support (money, housing, food, and so forth), but therapy nonetheless became politically popular because it was seen as distinct from welfare.Additional informationNotes on contributorsCraig RoodCraig Rood is an associate professor in the Department of English at Iowa State University. He is the author of After Gun Violence: Deliberation and Memory in an Age of Political Gridlock (Penn State UP, 2019).

AbstractThe rhetorical figure of speech called prolepsis, describing a presaging of time and events to come, commonly appears in environmental communication and importantly frames the possibilities for action. Prolepsis is a figure employed in communication about climate change that demands attention in its various deployments, configurations, and, importantly, rhetorical inducements. Such inducements may rely upon feelings of hope or fear, and this study investigates the rhetorical and ethical conditions prolepsis may generate. A considerable literature studying the concept of hope offers great insights into climate change perceptions and behavior concerning climate action. The present study examines prolepsis to discuss how the figure's inducement of suasive effect through appeals to hope and fear shape the ethical horizons for action. We examine media coverage of the IPCC's sixth report, Part I, warning of the enormous impacts of the ongoing climate emergency and necessary climate action to mitigate the worst of these effects. Additional informationNotes on contributorsAshley Rose MehlenbacherAshley Rose Mehlenbacher is Canada Research Chair in Science, Health, and Technology Communication at the University of Waterloo and the author of On Expertise (Penn State UP) and Science Communication Online (Ohio State UP). She is also the inaugural Co-Director, with Donna Strickland, for the Trust in Research Undertaken in Science and Technology (TRuST) network.Carolyn EckertCarolyn Eckert is a Ph.D. Candidate in English Language and Literature at the University of Waterloo. Her research investigates the ethotic construction of experts during the COVID-19 pandemic. She also teaches at Conestoga College and in the Humber College School of Business.Sara DoodySara Doody is a Postdoctoral Fellow in Knowledge Integration at the University of Waterloo where she investigates climate change communication and transdisciplinary collaboration between science and philosophy. Her research examines written communication in science and higher education and inter-/transdisciplinary communication and collaboration.Sarah ForstSarah Forst is a graduate psychology student at the University of Cologne and a research assistant in the Department of Research Methods and Experimental Psychology. She was a Mitacs Global Link intern in Summer 2021 at the University of Waterloo.Brad MehlenbacherBrad Mehlenbacher is Professor of Rhetoric and Communication in English Language & Literature at the University of Waterloo in Canada. Mehlenbacher is author of the NCTE award-winning book, Instruction and Technology: Designs for Everyday Learning (MIT Press), co-author of Online Help: Design and Evaluation (Ablex).

Click to increase image sizeClick to decrease image size Notes1 As I detail in the book I’m writing, Hitler received intensive, rhetorical training in public speaking and propaganda in the German military’s demobilization force after the First World War.2 He actually says there are six elements of eloquence, but the fifth entry in his enumeration is just a list of analogies he thinks are incontrovertible.

AbstractThis article analyzes the epideictic practices Chicana rhetors use to reclaim the figure of Malintzin, a woman cast as a promiscuous traitor for her role in the Spanish conquest. Since the figure of la Malinche was used to shame Chicana feminists as the traitors of the Chicano movement, Chicanas responded by first rejecting the narrative of la Malinche through rhetorical delinking, reframing her story with the use of amplification and depreciation, and finally reclaiming Malintzin as an aspirational symbol for Chicana feminists. Chicana epideictic makes a political argument about the value and worth of Chicana feminists by praising the Malintzin figure. Chicana epideictic challenges and celebrates community values and blurs the line between epideictic and deliberative rhetoric. Notes1 I would like to thank RR reviewers Jaime Armin Mejía and Brigitte Mussack for their thoughtful and thorough feedback. Their guidance was immensely helpful.2 The works by del Castillo and Candelaria represent modern-day encomia to Malintzin since they focus heavily on her values and virtues. Gonzales and Sosa Riddell present an encomium to the Chicana and Alarcón falls somewhere in the middle.3 The events leading to the Cholula massacre remain a contested point among historians because some believe Cortés lied to cover the fact that the attack was meant to cement his alliance with the Tlaxcalan people (CitationTownsend 81-82).Additional informationNotes on contributorsMiriam L FernandezMiriam Fernandez is an Assistant Professor in the English Department at California State University, San Bernardino.

AbstractEquitable access to fertility care remains precarious and often dependent upon definitional rhetoric of infertility, which insurance policies and state legislators use to determine access to alternative family building options. This article builds upon prior rhetorical scholarship on infertility by applying an embodied rhetorics framework to capture the resilience infertile persons exhibit when faced with barriers to build their family. To do this, I share a series of texts self-identified infertile advocates produced as they reflected on their encounters with barriers to accessing care and building their families. As a disease that requires self-disclosure as a form of advocacy, I analyze the visual and written texts produced through an embodied rhetorics framework. These texts are forms of public advocacy in that they make visible the multiple embodied misconceptions infertile persons navigate when trying to build one’s family. I discuss these texts as illustrating “misconception fatigue” which is affective toll that accumulates when advocating for one’s reproductive right to have a family. I conclude by encouraging other rhetorical scholars committed to reproductive justice to adopt an embodied rhetorics framework to their scholarship and develop participatory research projects to support the advocacy needs of marginalized reproductive health communities. Notes1 I would like to express thanks to Megan Faver Hartline, Katie Manthey, and Phil Bratta who took time to read this article and provide generous feedback. A heartfelt thank you to RR reviewers Michelle Eble and the two other blind reviewers who took time to engage with the ideas of this piece and construct helpful reviews. Finally, additional gratitude must also be extended to the infertility advocates who decided to participate in this photovoice project and make visible vulnerable moments in their infertility journeys.2 One IVF cycle is defined as ovarian stimulation, egg retrieval and embryo transfer. The cost of those procedures varies by the individual’s insurance coverage, provider, and medication needs. Hence, the range of costs. See Marissa Conrad’s article “How Much Does IVF Cost?” Forbes Health, 28 Sept. 2021.3 RESOLVE: The National Infertility Association offers the most accurate reporting of state-by-state insurance coverage for fertility treatment. For instance, the organization offers up-to-date data on insurance coverage per state on their website under the page “Insurance Coverage by State.”4 The ACA does not cover fertility related treatments as reported by health insurance reporter Louise Norris.5 Alternative family building refers to other methods of conception and/or accessing options such as adoption or surrogacy to have a family. Alternative family building options may be needed for heterosexual couples experiencing infertility but also include queer couples and single parents by choice.6 The Institute for Women’s Policy Research defines reproductive rights as “having the ability to decide whether and when to have children” (n.p.). This definition asserts that there is a fundamental right to have a family/child, if one so desires. This assertion is also supported in a reproductive justice framework which includes the right to a family as one of its three tenets.7 The World Health Organization defines infertility as “a disease of the male or female reproductive system defined by the failure to achieve a pregnancy after 12 months or more of regular.” The American Society for Reproductive Medicine defines infertility as “the result of a disease (an interruption, cessation, or disorder of body functions, systems, or organs) of the male or female reproductive tract which prevents the conception of a child or the ability to carry a pregnancy to delivery.”8 To be clear, I am not suggesting embodied identity and embodied rhetoric as interchangeable terms. Rather, my use of embodied identity is informed from how Knoblauch and Moeller define “embodiment”. For them, “embodiment is more than ‘simply’ the experience of being with a body but is instead the experience of orienting one’s body in space and among others…the result of objects and being acting with and upon each other” (8). Embodied identity, in the context of infertility, is the meaning-making of coming to learn/see oneself as infertile. Embodied rhetoric, however, examines the potential actions and production of knowledge that is exerted because one sees identifies as infertile.9 Advocacy Day is an event coordinated by RESOLVE: The National Infertility Association where the infertility community talks to Members of Congress about increasing family building options and access to care (“Advocacy Day,” RESOLVE: The National Infertility Association, 2022).10 All photovoice submissions analyzed for this article are included in the appendix.11 I would like to note the distinctions between reproductive health, reproductive rights, and reproductive justice to be accountable to the individual histories of each term: reproductive health, reproductive rights, and reproductive justice. My use of the term ‘right to have a family’ is informed from Loretta Ross and Rickie Solinger’s definition of reproductive justice that asserts “reproductive justice goes beyond the pro-choice/pro-life debate and has three primary principles: (1) the right to have a child; (2) the right now to have a child; and (3) the right to parent the children we have [in safe communities and conditions]” (9). When I use the term the ‘right to have a family’ it is drawing upon these three tenets central to reproductive justice and acknowledges the history in advocating for the reproductive experiences of women of color and other multiply marginalized individuals.12 It should be noted that other infertility stakeholders have more recently adopted a reproductive justice approach to discussions of infertility. For instance, the March 2023 publication of Fertility and Sterility focused explicitly on moving beyond recognizing the racial and ethnic disparities in women’s reproductive health and have pushed for more action-oriented approaches that seek to align with the reproductive justice movement.13 By collective fatigue, I refer to the multiple experiences of fatigue represented the photovoice submissions. These include financial, emotional, and even physical fatigue. Collectively, they produce the experience of misconception fatigue.14 The toll of various treatments, doctor appointments, and time devoted to attempting to become pregnant can physically impact an infertile person and contribute to fatigue.15 A 2020 Forbes article written by Pragya Agarwal documents the retaliation some women in the workforce face when actively attempting to become a parent and how discrimination is heightened for women who need assisted reproductive technology to become pregnant.Additional informationNotes on contributorsMaria NovotnyMaria Novotny is an Assistant Professor of English at the University of Wisconsin-Milwaukee. Her research considers how reproductive health patients advocate for health care through her collaborations with The ART of Infertility. Her co-edited collection Infertilities, A Curation portrays the myriad voices and perspectives of individuals who experience infertility and difficulty in family building using art and writing as mediums for personal expression. Other scholarship related to the intersections of infertility, rhetoric, and advocacy has been published in Community Literacy Journal, Peitho, and Technical Communication Quarterly.

This article applies Kenneth Burke’s concept of piety to an evaluation of nine recovery stories from members of four different 12-step fellowships. In this theoretical context, recovery can be explained as a process of adopting and remaking pious systems. All nine recovery stories follow a similar pattern: (1) identifying difference and similarity in the community; (2) letting go of old pieties; (3) adopting group piety; and (4) inventing and remaking individual systems of piety. This analysis investigates how individual and group pieties interact to strengthen or threaten individual recovery and group cohesion.

Rhetoric Re-View was established under the founding editorship of Theresa J. Enos and has been a feature of Rhetoric Review for over twenty-five years. The objective of Rhetoric Re-View is to offer review essays of prominent works that have made an impact on rhetoric. Reviewers evaluate the merits of established works, discussing their past and present contributions. The intent is to provide a long-term evaluation of significant research while also introducing important, established scholarship to those entering the field. This Rhetoric Re-View essay examines the long-term importance and impact of the 1982 MLA volume The Rhetorical Tradition and Modern Writing edited by James J. Murphy.Dedication: This Rhetoric Re-View essay is dedicated to the memory of James J. Murphy, who edited The Rhetorical Tradition and Modern Writing and, in addition to his impressive scholarship, served for many years on the editorial board of Rhetoric Review. Professor Murphy was 98 years old when he passed away shortly before Christmas 2021.

This article examines Hunton and Johnson’s Two Colored Women with the American Expeditionary Forces, which recounts their WWI YMCA service in France supporting Black troops. TCW exemplifies a long tradition of Black civic pedagogy, drawing on prophetic and empirical strategies to teach audiences that Black experience and racial justice are foundational to American democracy. Deploying the Black jeremiad, it exposes racial inequities and envisions a racially just future; deploying testifying, it combines narrative, reportage, and documentary evidence to empirically support its findings of white racism, Black heroism, and French egalitarianism. These strategies suggest possibilities and limitations for future practice.

Despite calls to give greater attention to bodies and infrastructures, and despite the development of facial recognition software and face replacement apps, not to mention medical face masks during the COVID-19 pandemic and a long history of political faces in the news, rhetoric has not directly nor adequately dealt with the face. I offer a new materialist rhetorical theory of the face, drawing on the concepts of hyle and iwi to argue that the face is a bio-social conglomeration both human and nonhuman. I look specifically to biometric data collection and to artist Zach Blas’s algorithmically designed masks from his project, “Facial Weaponization Suite,” to illuminate how the face is rhetorical and how faces might resist facial recognition suppression. The study urges rhetoricians to think carefully and ecologically about the face.

Click to increase image sizeClick to decrease image size Additional informationNotes on contributorsRichard Leo EnosRichard Leo Enos, Emeritus Piper Professor (State of Texas) Quondam Holder of the Lillian Radford Chair of Rhetoric and Composition, Texas Christian University.

“Bio warfare” describes a digital rhetorical tactic used by teen climate activist Greta Thunberg to challenge oppressive anger norms and assert a feminist paradigm that sees sometimes-angry teen girl activists as credible, rational rhetors. On the surface, the rhetorical strategy is simple: Thunberg copy/pastes world leaders’ disparaging language into her 160-character Twitter bio. Yet, in these seemingly simple Twitter bio updates, Thunberg recontextualizes conservative leaders’ language into her own Twitter profile, inverting their meaning to assert an opposing ideology: that teen girls’ anger can be wise.

This article examines how “crisis” declarations resonate within and reinforce a national imaginary that commonly configures the U.S.-Mexico border as under threat by migrants. Drawing on Karen Barad, the author approaches crisis declarations as phenomena produced via their entanglement with, and exclusion of, particular configurations of the border, a process that contributes to the ongoing sedimentation of “crisis.” The article specifically analyzes how a mix of digital practices and dominant understandings articulate a 2019 USA Today online project as being about an immigration and border “crisis” despite attempts by people involved to complicate crisis narratives.

Martial arts organizations can become Foucaultian institutions that discipline and punish practitioner bodies to enact ideologies of violence. In this article, I describe how these institutions function by examining the rhetorical history of one specific martial art, Taekwondo. My analysis extends Hawhee’s examination of Ancient Greek athletics to include modern martial bodies and the associated non-Western rhetorical traditions underpinning these practices. Martial arts institutions operate in the following ways: (1) Invent traditions for rhetorical purposes, intended audiences, and desired effects; (2) produce discursive systems of control (like training manuals) to communicate institutional standards, expectations, and authorized methods of practice; (3) ascribe rhetorical/symbolic significance to body types and martial techniques; (4) and persuade global audiences through mass media and embodied performance.

Click to increase image sizeClick to decrease image size Notes1 I am grateful to RR reviewers Brandee Easter and Bridget Gelms for their help and guidance in the revision process and to Erin Johns Speese for her invaluable feedback throughout my work on this manuscript.

The impact of written communication in ancient Athens, particularly the social consequences of literacy on an oral culture, has been a subject of keen interest among rhetoricians. This essay synthesizes current research on the impact of literacy in ancient Athens from a rhetorical vector. One of the principal observations discussed in this review of current research is that the alphabetic writing of oral discourse better enabled rhetors to invent and compose complex modes of oral argument and persuasion than the heuristics of orality alone.

This article examines how whistleblowing evolves as a rhetorical genre alongside emergent media. By analyzing three events involving student disclosures on social media, this article argues that students’ social media communication can qualify as whistleblowing, just as whistleblowing can qualify as rhetoric. Notably, whistleblowing’s current conventions, which are heavily based in business and organization studies, suggest otherwise. This article introduces a concept called kinderuption to facilitate rhetorical analyses of whistleblowing. Approaching whistleblowing events as kinderuptions invites critical attention to audience engagement and influence, and a reconsideration of underlying themes like intention, harm, and care.

This article provides a framework for analyzing metaphor as epideictic rhetoric, accounting for the persistence of key disciplinary metaphors. It examines the metaphor of voice across distinct theoretical conversations as an example of epideictic metaphor. Voice’s epideictic function allows it to reconceptualize the shared value of power as it celebrates this value by stitching and unstitching it to various worldviews and values. An epideictic framework allows rhetoric scholars to uncover and trouble values celebrated by a discourse community’s shared metaphors while challenging values as unquestionable or mutually exclusive. Further, framing metaphors as epideictic celebrates linguistic and conceptual dissonance.

Partisan rhetoric surrounding COVID-era face-masking has reshuffled traditional stasis hierarchy, allowing the middle stases of definition and quality, which emphasize epideictic motives of cultural affirmation, to supersede conjectural questions of medical efficacy. Viral images positioning masks as metonymic approximations of “authoritarianicity” and government overreach illustrate how right-wing masking rhetoric circumvents scientific concerns, instead rooting discourse in questions of cultural essence. Science communicators, in response, must embrace the inherently tropological and epideictic dimensions of the mask and work to recode the symbol as a metonym for citizenship and personal responsibility.

Based on survey responses from eighty-five scholars on the job market from 2013 and 2019, this article examines mentoring for the job market in rhetoric and composition and technical communication. Respondents indicate needs for job market mentoring; more transparency about the job market itself; and more extensive, integrated support throughout graduate programs. The article concludes with actions that can be taken to improve the job market experience in rhetoric and composition and technical communication programs.

Throughout Cherríe Moraga’s publications (1979 to present), we see her writings pivot from expressions of cohesive oneness to articulations of generative fragmentation. Moraga’s emerged attention to metaphorical woundedness participates in Chicanx rhetorics of fragmentation, which undermines colonial fictions that the self is whole and unified. Such rhetoric emphasizes potentials of semi-ness and creative energy of shame as strategies to confront Chicanx realities, and to engage contemporary theories of decolonialism, biopower, and embodied language. Moraga’s writings provide a lens through which we investigate how confirmation and ownership of rhetorics of fragmentation might nurture rhetorical homelands, particularly for Chicanx student writers.

This article participates in contemporary conversations about ethos by extending conceptions of ethos as dwelling places” or ecologies” to ethos as hospitality. Such extension involves attending to how three recent decolonial cookbook authors construct stable textual identities and ethos using rhetorics of healing, constitutive rhetoric, and utopian rhetoric. The cookbooks under analysis–Afro-Vegan by Bryant Terry (2014), Decolonize Your Diet by Luz Calvo and Catriona Rueda Esquibel (2015), and The Sioux Chef's Indigenous Kitchen by Sean Sherman (2017)–offer readers knowledge of African American, Mesoamerican, and Native American ancestral foodways and encourage culturally-affiliated readers to embrace these foodways in order to reclaim their communities' physical and spiritual health. The authors demonstrate a complex engagement with ethos as they reconstitute the cultural identity of their primary audiences both literally, through the consumption of food as an act rooted in the body, and figuratively, through the ways food connects us to others.

This paper examines Aeschines’s speech Against Timarchus to offer frameworks for rhetoric to examine the historical particularities of sex work. Drawing on feminist and queer rhetorics, this paper rereads Against Timarchus as well as scholarly receptions of the speech to discuss how Timarchus has been positioned outside definitions of rhetoric in ways that highlight the instability of definitions of rhetoric and state power. This paper argues that kakos and atimia are useful concepts for rhetorical historiographers for examining sex work in classical Athens, as well as interrogating the power structures upon which a given definition of rhetoric is derived from.

Occlusion is most commonly presented as an aspect of certain genres: occluded genres. Here, occlusion is proposed as a property of the processes by which genres are taken up. While routine use of genres creates expectations around when the genre’s uptake is commonly occluded, such expected practice can be subverted by deliberate disclosure. Occlusion and disclosure in the process of genre uptake thus become argumentative and powerful moves in communicative interaction. In three case studies, I analyze processes of occlusion in relationship to the genre of the letter to the university president.

This article argues for the importance of British food writer Elizabeth David (1913-1992) in questioning the centrality of power in feminist rhetorical studies and thereby furthering our capacity to understand the diversity of conservative women and their rhetorical projects. The article analyzes David's pathos in her landmark volume of gastronomical essays, <i>An Omelette and a Glass of Wine</i> (1986), and shows how this rhetoric develops a conservative "political culture" which privileges human motivations within food cultures that move beyond the negotiation of power.

The climate change crisis is a matter of increasing concern to rhetoric and composition. Some scholars in the discipline, specifically on the new materialist turn, have engaged and accounted for the damage through methodologies of ontological entanglement and relationality. The potential of ontological accounts to facilitate global activism faces the obstacle of scalar derangement. By acting as Foucauldian specific intellectuals, rhetoric and composition scholars may employ new materialist ontological projects to bridge the gap between local accounts of climatological damage and a global, pluralist assemblage of climate activists.

Musicologists question whether 1960s girl group music is “fluff or an incubator for radical ferment,” and fans question what to do with the music’s sexism, heteronormativity, and racism (McClary and Warwick 232). This article argues that 1960s girl group songs have much to teach us about a spectrum of agencies available within cultural scripts of the 1960s U.S. teen romance myth as represented in music. It also argues that being ever-attentive-in-order-to-interrupt is a feminist tactic for understanding and dealing with these songs as well as their contemporary traces within #MeToo moments.