Most historical research in rhetorical studies is underwritten by an imperative to “broaden” the field’s historical horizons—to seek out overlooked, underrepresented, or excluded subjects. This “broadening imperative” is commonly aligned with revisionary historiography, which became a tool for historians to critique disciplinary values during the canon wars of the 1980s and 1990s. However, due to political and intellectual shifts in recent decades, “broadening” has become a preservative act to strengthen the field’s ideological values rather than a critical one to examine them. Ultimately, if historians value the radical perspective of “revisioning,” it is necessary to reinvest in critical historiography.

Though largely debarred from public rhetorical performance as adult women, young women in the nineteenth-century US received rhetorical training and performed their original compositions before large public audiences as high school students. Their access to the academic platform stemmed in part from their politically contained position as students and “girls” in this context. But students used these opportunities to intervene in political debates and to comment on their experiences as women and students. These rhetorical interventions represent an important part of our rhetorical history, shedding light on a significant rhetorical opportunity for many young women across the US.

Recent scholarship in rhetoric and composition studies theorizes agency as irreducible to human cause-and-effect. While this theory infiltrates many disciplinary conversations, however, our reliance on the terms students and teachers within pedagogical discourses manages our rhetorical imagination of pedagogical agency by committing us to individual, human agents every time we invoke these terms. Rather than expel these terms and the important work they underwrite, we can draw on social systems terminology of elements and relations in order to account for the ways that students and teachers emerge as agents and to imagine alternative conceptualizations of pedagogical agency.

As Beverly LaHaye tells it, Concerned Women for America (CWA) was born during the evening news. The year was 1978, and LaHaye was sitting in her San Diego living room with her husband, the conserva...

Roughly over the last twenty years or more, critical race theorists and whiteness theorists have magnetized considerable attention in the academy. Many scholars, including numerous critical race th...

As I read and reread Young’s text for this review, I was struck by news of the activist and professor Cornel West stating, during an October 12 speech at the “Faith in Ferguson” rally, “I didn’t co...

According to Mary Shelley’s 1831 Introduction, her great novel is her “hideous progeny.” This proclamation along with numerous birthing metaphors place her Introduction within the obstetric discourse field of the maternal imagination, a theory which claimed that pregnant women’s imaginations had the power to deform their fetuses. More importantly, the maternal imagination, and thus Mary Shelley’s Introduction, is a form of mêtic rhetoric with a distinctly maternal flavor.

AbstractYouTube allows activists to broadcast their missions and engage global audiences. “Mother’s Day for Peace,” a 2007 video, features American actresses who recite Julia Ward Howe’s radical 1870 Mother’s Day Proclamation and describe their personal thoughts on mothering. Analyzing this video with transnational rhetoric and disability rhetoric frameworks not only illuminates the persuasive possibilities and drawbacks for the video’s normative feminine gender performance and the spectacle of a war-injured Iraqi girl but also models an approach that prompts rhetoricians to examine larger rhetorical concerns revealed by the intersections of disability, race, gender, and globalization. Notes1 I am greatly indebted to RR peer reviewers Anne Demo, who helped me sharpen my focus, and Jay Dolmage, who both illuminated the broader implications of my analysis and introduced me to Meekosha’s invaluable work. Cindy Lewiecki-Wilson, Maggie LaWare, and Jason Palmeri also provided feedback that benefited my analysis during earlier stages of this project.2 Led by President Robert Greenwald, BNF produces film projects with activist causes, addressing such issues as improving US worker safety, ending petroleum drilling, revealing the power of billionaire Koch brothers, and uncovering US military spending. Greenwald has directed and produced numerous short films with his company Brave New Films, including exposés of Fox News, Walmart, and more. BNF’s activist videos clearly showcase their intention to inspire and create change toward progressive causes.3 For the description I draw on here, see http://archive.is/0RFII. For NMV’s updated website, see http://www.nomorevictims.org/newsite/about/.4 According to holiday historian Jones, Mother’s Day has facilitated a variety of political and social action. For example, in 1933 President Roosevelt issued a proclamation on Mother’s Day that called attention to mothers and children living in poverty (216), and in 1968 Coretta Scott King led a Mother’s Day march to support poor children and their mothers (217). Regarding peace-related political action, a “Mother’s Peace Day” parade was held in 1938, and decades later in the 1980s, Helen Caldicott founded the Women’s Party for Survival, organized against nuclear arms and proliferation. The Party led demonstrations on Mother’s Day. Most recently, on May 2, 2012, supermodel Christy Turlington’s organization, Every Mother Counts, which focuses on maternal mortality, uploaded the video, “No Mothers Day,” prompting mothers to be silent and “disappear” on Mother’s Day in order to “help raise awareness about the hundreds of thousands of women who die each year from complications during pregnancy or childbirth” (see http://www.youtube.com/watch?v=x0w669fZBH8).5 Established in 2002, CodePink (http://www.codepink4peace.org/) identifies itself as a grassroots peace and social justice organization. While not exclusively, its approaches and strategies are women-initiated, women-led, and often based on traditionally feminine tropes such as the color pink.6 Attending to the massive influence of Mother’s Day as a major cultural event in the US is beyond the confines of this article, but I encourage readers to look out for activist events that coincide with the holiday.7 This photograph can be viewed online: http://www.loc.gov/pictures/item/ggb2005018835/.8 Widely available online, the full document can be read at CodePink’s website: http://www.codepinkalert.org/article.php?id=217.9 As of this writing, the site includes broken links and brief information on 2010’s International Women’s Day, another example of a lack of using YouTube’s ability to maintain a presence and further the ongoing discourse regarding Mother’s Day’s potential for antiwar activism.Additional informationNotes on contributorsAbby M. DubisarAbby M. Dubisar is an assistant professor of English and affiliate faculty member in women’s and gender studies at Iowa State University, where she teaches classes on women’s/feminist rhetoric, gender and communication, and popular culture analysis. Her research analyzes the rhetorical strategies of women peace activists in a wide variety of contexts, from archival holdings to YouTube.

AbstractThis essay examines kairos and rhetorical situation theory in relation to scientific inquiry, particularly the quantitative and interpretive components of Samuel G. Morton’s Crania Americana. Morton’s text is a flashpoint of debate on the ability of the sciences to detach themselves from their social contexts. This essay seeks to elucidate the significant political and social influences on scientific practice by examining the impact of kairos on Morton’s data analysis, and thereby to demonstrate kairos as a model for analyzing the interplay of the subjective and objective elements in processes of scientific inquiry. Notes1 I thank RR reviewers Daniel Schowalter and James Zappen for their insightful and useful guidance. I am also grateful for the tremendous helpfulness of Theresa Enos and her staff.2 See http://plum.museum.upenn.edu/˜orsa/Welcome.html.3 See studies by Lyne and Howe and by Barahona and Cachon on the rhetorical dynamics of Gould’s theory of punctuated equilibria.Additional informationNotes on contributorsDaniel ColeDaniel Cole is an assistant Professor in the Department of Writing Studies and Composition at Hofstra University. His research explores Native American rhetoric and resistance writing, especially during the era of Indian Removal. He also researches theory and practice in writing instruction.

AbstractAtom Egoyan's film Ararat advances a rhetoric of mediated mourning that counters Turkish denial of the Armenian genocide. His characters' mourning is mediated in two senses: First, it expresses itself through the production or analy‐sis of visual texts; second, those texts interpose themselves between grieving subjects and the community with whom they identify. while Ararat attempts to visualize the unquenchable urge toward consubstantiality with an ancestral collective, the movie deliberately resists absorption by discourses that render Armenian post-exiles answerable to skeptics and to privileged audiences who appropriate narratives of atrocity for personal catharsis. Notes1. 1I dedicate this essay to my father, Phillip Dwayne Carter (1952–2014). I would also like to thank RR reviewers David Blakesley and Nathaniel Rivers for their trenchant commentary, and Theresa Jarnagin Enos for her guidance and support.2. 2See Siraganian (134) and Parker (1047). What Parker sees as Egoyan's insistence on "intergenerational embrace" also enters into Saroyan's film, which dramatizes young people struggling to support suffering parents as well as parents reaching helplessly toward lost children.3. 3Davis features the quoted passage from Burke's Language as Symbolic Action in her own Inessential Solidarity (33).4. 4See Romney (171) and Torchin (9) for discussions of Spielberg's translation of Holocaust testimony into epic spectacle.5. 5Theriault describes the circumstances of Gorky's emigration in Rethinking Arshile Gorky (15). She also observes that Gorky's ensuing work tended toward abstract experimentalism, as he experienced what Georgiana Banita describes as "an ambivalent relationship to figurative painting" (93). His simultaneous practice and suspicion of figurative representation make him an especially apt ally for Egoyan, who expresses a similar attitude toward mimetic film.6. 6See Inessential Solidarity 21. Although Davis elegantly describes Burke's grounding of identity in multiple, sometimes clashing affinities, she challenges his idea of a biological individual that precedes discourse and that engages in persuasion so as to overcome its originary division from other subjects (23–25). She posits intersubjective union as a constitutive condition rather than a frustrated aspiration.7. 7The Blanchot quotation appears in The Historiographic Perversion (10). In an intriguing turn in the same work, Nichanian also refuses to describe events in Armenia as genocide. He does so, however, from a position deeply opposed to the one adopted by Ali. Nichanian details how historians have demanded copious archival testimony to support the claim of genocide, yet argues that such testimony could never encompass the horror of what took place in Van during and after 1915. Insofar as the idea of genocide makes an intellectual commodity of unrepresentable violence, he finds it inadequate to a Catastrophe that has not ended but continues in the form of concerted denial by the government whose predecessors brought it about.Additional informationNotes on contributorsChristopher CarterChristopher Carter is Associate Professor of English at the University of Cincinnati, where he serves as Composition Director. He is author of Rhetoric and Resistance in the Corporate Academy (Hampton Press, 2008) and previous editor of Workplace: A Journal for Academic Labor. His essays have appeared in Works and Days, JAC, and College English, and he has written chapters for Tenured Bosses and Disposable Teachers as well as Narrative Acts: Rhetoric, Race and Identity, Knowledge. His second book, Rhetorical Exposures: Confrontation and Contradiction in U. S. Social Documentary Photography, will be published by the University of Alabama Press in 2015.

James Berlin’s pedagogy employs generalized heuristics grounded in human agency and social-epistemic critique to enable political awareness. By contrast, actor-network theory (ANT) does not explain the composition of reality through pre-fixed heuristics but instead seeks to describe the unique composition of political objects through symmetrical accounts of human and nonhuman agency. ANT-as-pedagogy can be productively applied in the classroom to realize students’ capacities as moralists who comprehend the rhetorical difference between explanation (Berlin) and description (ANT) with regard to their political agencies as writers.

This essay discusses the competing rhetorical styles of two volumes that appeared in the 1880s to remember Abraham Lincoln. One volume, edited by Alan Thorndike Rice, remembered Lincoln in a refined-official style. A second volume, by William Herndon and Jesse Weik, captured Lincoln in a middling-vernacular style. Using automatic coding and close reading, the authors show that Herndon-Weik’s middling-vernacular style put a focus on the “personal” Lincoln. Rice’s essayists, instead, featured an “official” Lincoln set apart from the everyday man. The authors argue that these contrasts were a contributing factor to the different critical reception they received.

If bodies and discourse are always interpenetrated and mutually influencing, rhetoricians need ways to consider how it is possible to evoke embodied effects with rhetorical force via discursive tools. This article discusses how the use of somatic metaphors, metaphors crafted to revive remembered embodied experience in the mover’s consciousness, allows access to the ideological, political, and affective ties formed in the original embodied performance. Repeated exposure to this metaphoric resurrection of the past creates a kairotic awareness where remembered embodiments are viewed as potential rhetorical resources.

This article argues for a framework of material methods, a forefronted material-rhetorical approach to archival research, applying material-methodological heuristics of rhetorical accretion and proximity. The article offers an extended example of archival research undertaken at the Public Records Office of Northern Ireland (PRONI). Such heuristic content generated by a material approach is valuable in two ways. First, it offers readable layers of rhetorical accretion that deserve examination and analysis as separate texts in order to make meaning of research processes. Second, such content makes archival methods more transparent while resisting an untroubled narrative arc of our stories of research.

This article broadens rhetoric’s scope by reclaiming a space for it in drama. It reviews rhetoric’s bodily beginnings in theatre to read contemporary plays, specifically Tony Kushner’s Angels in America, as rhetorical critique. As critique, Angels enacts the relationship among language, bodies, and power via Kushner’s dramatizing of the metaphoric constructions of AIDS and ideology. The play also performs the disruption and resignification of discourses that marginalize peripheral bodies on the sociopolitical stage. Consequently, Angels adopts a sophistic approach to rhetorical critique that demonstrates language’s mutability.

An emerging area of interest for composition and rhetoric researchers concerns southern women’s rhetorical education and practices as a spate of new publications suggest, including Kimberly Harriso...

In Cicero’s great dialogue De Oratore, Antonius (one of the two main speakers) at one point delivers an instructive anecdote. I paraphrase:In his retirement Hannibal, the brilliant Carthaginian gen...

Jay Dolmage in Disability Rhetoric relentlessly asserts disability as a powerful and dynamic rhetorical force. As I read, I found that message sinking its way into my body as I moved through Dolmag...

AbstractArtist Andrea Desző’s embroideries, inspired by the Romanian traditional sampler, belong to the material turn in cultural and feminist studies. Based on a comparison with first-wave feminist ideas in Charlotte Perkins Gillman’s Women and Economics, this analysis interrogates what embroidery—as a form of discourse—tells about the little-known Eastern-European woman’s condition. In the region significantly different from Western Europe in both postcolonialist and post-Marxist analyses, these artifacts reveal the ambivalent condition of women situated at the intersection of tradition, feminist thought, and Marxist practice, after Marxist-led governments had provided women with a workplace and equality, at least in theory. Additional informationNotes on contributorsAdriana Cordali GradeaAdriana Gradea is a PhD candidate in English studies at Illinois State University, specializing in rhetoric and cultural theory. She graduated from “Romulus Ladea” Visual Arts High School in Cluj-Napoca, Romania. She has a BA from “Babeş-Bolyai” University, Cluj-Napoca, Romania, a Graduate Certificate in Advanced International Studies from The Johns Hopkins University in Bologna, Italy, and an MA in English from Bradley University. Her research and teaching interests are in feminist and visual rhetorics, as well as Marxism, postcolonialism, and posttotalitarian approaches.

The “Rhetoric in the Twenty-First Century: An Interactive Symposium” hosted by Centre for Medieval & Renaissance Studies (CMRS), Oxford from July 3–7, 2012, organized by James J. Murphy, Professor Emeritus of English at the University of California–Davis, and Nicholas J.Crowe, (CMRS), illustrates the resilience of rhetoric as a discipline. Rhetoric, a discipline shunned by twentieth-century Oxonians, was on full display at the conference, suggesting that twenty-first century Oxford is interested in things rhetorical. This report describes the form of the conference and the rhetorical notions advanced, discussed, and debated by the participants. The conference included important scholars of rhetoric as keynote or priming speakers: Sir Brian Vickers, Peter Mack, Jennifer Richards, and James Murphy. Enacting the spirit of rhetoric and scholastic disputation, the symposium delegates put the ideas presented by the priming speakers to the test of argumentation in planned responses to each priming speaker and in a parliamentary style debate. The symposium was deemed as success. The Oxford setting sponsored an atmosphere supportive of dialogue and civil disagreement necessary to the understanding of the rhetorical tradition’s future.

Rhetoricians and compositionists of all persuasions—and rhetoricians of science in particular—have much to celebrate with the publication of Leah Ceccarelli’s On the Frontier of Science: An America...

Composition studies has recently increasingly engaged with economic concerns, as evidenced by the 2012 Watson Conference on “Economies of Writing” and a corresponding special issue of JAC. However, that increased engagement has not reflected an increased engagement with economic scholarship, resulting in a rhetoric that represents economy as either beyond intervention or a metaphor for non-economic phenomenon. Attention to economic scholarship can provide composition studies with a rhetoric that opens possibilities for economic agency.

In sixteenth-century male writers’ descriptions of the English grammar school program, mothers were imagined as impediments to boys’ learning. Yet these same writers paradoxically turned to a “mother” figure, prosopopoeia, as the rhetorical device through which they imagined and brought into being a humanist-inspired education. By embedding maternal narratives, bodies, and language in their explanations of grammar school and its “mat(t)er,” the writers of rhetorical manuals, grammar school textbooks, and pedagogical handbooks position the mother at the center of early modern thought, which has implications and consequences for actual mothers and their participation in early modern rhetorical education.

Oral history projects about rhetorical studies contribute to transdisciplinary histories by creating living texts that reflect the dynamism of scholarly cultures. Through interviews conducted at the twentieth anniversary of the founding of the Association for the Rhetoric of Science and Technology (ARST), we chart the organizational and intellectual history of a field, its contributions to science studies, and its potential future directions. These digitized, archived oral histories serve as an articulation point for transdisciplinary reflection, but they also represent an important strand of digital humanities work that creates living texts and keeps them open for future articulations.

Historians of rhetoric characterize the Ciceronian Period of the Republic as the highlight of rhetoric at Rome. By contrast, the Augustan Period of the Early Empire immediately following this “gold...

Nineteenth-century AME preacher Julia Foote self-published her spiritual autobiography twice during her itinerancy; the text—a blend of personal and collective narrative and sermonic rhetoric—enabled her to enter the more public, political discourse of religious activism. Foote engages in national sociopolitical debates, uses publically available histories, and manipulates genre to create a de facto church service over which she can preside. In essence, Foote’s text is a performative subgenre of the spiritual autobiography—the itinerant book—that literally circulates in print culture as an activist text and figuratively circulates within the psychic fervor of late nineteenth-century American Protestantism.

First-year composition emerged at Harvard largely because of administrative attempts to address institutional, as opposed to pedagogical, issues. In particular, Harvard administrators sought to improve articulation with public high schools in order to increase enrollments, attract new populations of students, and retain matriculants. First-year composition provided a mechanism for doing so. Because of first-year composition’s value for articulation, it was endorsed by accreditation associations and consequently spread across the country as accreditation did. Articulation and accreditation were not expressly concerned with writing instruction, but they ultimately had profound effects on the development of writing instruction in American higher education.

2014 marks the thirtieth anniversary of Janice M. Lauer’s “Composition Studies: Dappled Discipline,” in which Lauer looks back to the field’s “pioneering efforts” at cobbling together a disciplinary identity—as she articulated, the field of rhetoric and composition’s most important questions “would have remained isolated and unexplored as they had been for decades if it were not for … a shared trait of these early theorists—their willingness to take risks, to go beyond the boundaries of their traditional training into foreign domains in search of starting points, theoretical launching pads from which to begin investigating these questions” (21). This interview reengages Lauer’s suggestion that the field’s early boundary-crossing transformed rhetoric and composition into a multifaceted and dappled discipline composed of a manifold of theoretical and onto-epistemological perspectives.

Rhetorical approaches to identification have tended to favor it over its counterpart, division. However, compensatory divisions can be rhetorically productive for protest movements that challenge the state. An analysis of the use of these divisions in the Occupy Wall Street movement—particularly the use of the human microphone and computer networking—shows that these technologies aid in enacting divisions between protestors and the dominant social structures that they challenge, thus creating the potential for rhetorically productive sociality.

A reconstruction of the required two-year course in composition and rhetoric for all incoming students at Bryn Mawr College at the beginning of the twentieth century, based on archival sources such as college catalogs and related documents, administrative correspondence, and student papers—specifically those by Margery Scattergood, who entered Bryn Mawr in 1913—shows an adherence to the belletristic tradition. The course provided practice in criticism in the Arnoldian sense of the word. The focus on the role of the writer as critic provided Bryn Mawr students with opportunities to engage with issues of public interest.

Historians of rhetoric have provided research over the last three decades that has significantly advanced our knowledge of women in the rhetorical tradition. These achievements, while often stunning, have also exposed the need for more primary research, particularly in classical rhetoric where a wealth of evidence awaits study. Such evidence is frequently found in nontraditional sources and, correspondingly, calls for nontraditional methods of analysis. The need and merits of this view are presented in two ways. First, an overview of nontraditional sources offers new insights to the literacy of Greek, Roman, and Etruscan women. Second, a more specific and detailed illustration of the research potential of this perspective is presented by deciphering an inscription from Teos, a small but important Greek city that is now a part of Turkey. The epigraphical evidence available from the archaeological site at Teos reveals that young women had systematic education in advanced stages of writing. Such findings challenge traditional characterizations of ancient women as nonliterate. The intent of this work is to reveal the need for more primary fieldwork in order to attain a more accurate understanding of women and the range of their manifestations of literacy in the ancient world.

Antinarcissistic rhetoric refers to the ways in which women rhetors appropriate patriarchal discourses in order to create an ethos with their audience. This rhetoric often reinforces the social inequities that require women's silence in the first place. A look to the rhetoric of two historical women, Hortensia and Queen Elizabeth I, theorizes antinarcissistic rhetoric in three parts: the dual gender performance, the use of psogos, and the dismissal of the corporeal body.

The epideictic genre of rhetoric has traditionally included public, ceremonial types of rhetoric, such as eulogies and public speeches, that affirm communities. Public memorials and even lyric poetry, however, also epideictically constitute personal and communal identities. When read through the theoretical lenses of Kenneth Burke and Emmanuel Levinas, Gerard Manley Hopkins's poem “Spring and Fall: To a Young Child” seems to evoke a public, communal attitude in readers. This epideictic effect challenges the conventional dichotomy between public and private audiences, inviting us to think more broadly about epideictic rhetoric and its audiences.

Abstract Disability disclosures in academic scholarship raise questions about possibilities of rhetorical agency. This article engages performances of disability disclosure and recent theories of rhetorical agency to show such disclosures as the culmination of recurring processes in which past experiences are brought to bear on a present moment as people recognize opportune moments for action. Notes 1 Thanks to Scot Barnett, Brenda Brueggemann, Cynthia Lewiecki-Wilson, Margaret Price, and Amy Vidali for helping me develop this project. Especial thanks to Theresa Enos for her editorial guidance and to RR reviewers Jay Dolmage and Debra Hawhee for their thoughtful and valuable reviewers' reports. 2 I mean this in two ways: both literally in a different place—at different institutions and locations in different parts of the country—but also in terms of my place in scholarly experience, ranging from graduate school to being in my fifth year as an assistant professor. 3 Importantly, Price has recently revised her discussion of "kairotic space" to include what she calls "tele/presence" in order to acknowledge exchanges that occur even when participants are not physically present with one another (Yergeau et al., "Multimodality"). 4 This essay also appears in a slightly revised form as chapter 5 in Mad at School.

I am one of those kooks who believe that when I kneel down by my bedside at night to pray, my ill-formed, spontaneous, and largely unuttered thoughts somehow project out into the universe and into ...

Abstract Lincoln's Second Inaugural Address is a well-known and much-analyzed speech. But one prominent feature, its use of chiasmus (or inverse repetition), has gone largely unremarked, as it has gone largely unremarked in analyses of Lincoln's thought and language more generally. If chiasmus was important for Lincoln, however, it is curiously absent at a key moment in the Second Inaugural—the end of the third paragraph. Why? To answer that question is to understand something important about Lincoln's political and rhetorical ideology. Notes 1Thank you to RR reviewers Barbara Warnick and Andrew King and Editor Theresa Enos for their comments and encouragement regarding this essay. 2Michiko Kakutani, “Lincoln as the Visionary with His Eye on the Prize,” The New York Times, October 25, 2005. 3Nathan Neely Fleming was brother of my great-great-grandfather, John Giles Fleming, and namesake of my great-grandfather, his nephew. 4 Speech of N. N. Fleming, Esq., of Rowan, on the convention question, delivered in Committee of the Whole in the House of Commons of North-Carolina, January 16th, 1861 (Raleigh, NC: 1861). Available in The North Carolina Collection of the UNC Libraries, Chapel Hill, NC. I am grateful to Julie Oliver Fleming for locating and copying this speech. 5Tackach, Lincoln's Moral Vision. 6White, Lincoln's Greatest Speech; Tackach, Lincoln's Moral Vision. 7White, Lincoln's Greatest Speech 151. 8See images of the manuscript in Lincoln's hand at http://memory.loc.gov/cgi-bin/ampage?collId=pin_mssmisc&fileName=pin/pin2202/pin2202page.db&recNum=0&itemLink=r?ammem/pin:@field(NUMBER+pin2202))&linkText=0. I take my text from this manuscript, adding my own paragraph and sentence numbers (e.g., 2.4). A full version of the text with my lineation can be found at http://people.umass.edu/dfleming/english550-lincoln.html. 9White, Lincoln's Greatest Speech, is a good source on the background of the speech. 10Ibid. 165. 11The whole speech in fact is highly monosyllabic: 505 of 703 words are monosyllables according to White, Lincoln's Greatest Speech 48. 12Cf. “government of the people, by the people, for the people” from the Gettysburg Address. 13Lincoln may have learned this formulation from Daniel Webster's 1830 speech against Hayne, with its call for “liberty and union, now and forever, one and inseparable” (Miller, Lincoln's Virtues 83, 113). 14Fahnestock, Rhetorical Figures in Science, 123. 15Dr. Mardy Grothe, Never Let a Fool Kiss You, or a Kiss Fool You (New York: Penguin, 1999). 16I take the example from Gideon Burton's “Forest of Rhetoric” website: http://humanities.byu.edu/rhetoric/silva.htm. 17Fahnestock, Rhetorical Figures in Science 123. 18John F. Kennedy Inaugural Address, January 20, 1961. 19Fahnestock, Rhetorical Figures in Science 135. 20“Chiasmus seems to set up a natural internal dynamic that draws the parts closer together, as if the second element wanted to flip over and back over the first… . The ABBA form seems to exhaust the possibilities of argument, as when Samuel Johnson destroyed an aspiring author with, ‘Your manuscript is both good and original; but the part that is good is not original, and the part that is original is not good’” (Richard A. Lanham, A Handlist of Rhetorical Terms, 2nd ed. [Berkeley: U of California P, 1991]: 33). 21PBS NewsHour, October 15, 2008. 22David Brooks, “Thinking About Obama,” The New York Times, October 17, 2008. 23Tackach, Lincoln's Moral Vision 122 (quoting Elton Trueblood). 24A useful analysis of the different effects of chiasmus can be found in Clark, “‘Measure for Measure.’” 25As Kraemer notes (“‘It May Seem Strange’”), Garry Wills interpreted the Gettysburg Address chiastically, claiming that Lincoln turned the dedicatory function of the occasion upside down: “We cannot dedicate the field. The field must dedicate us” (Wills, “Lincoln's Greatest Speech?” 63; see also 68). As far as I can tell, however, Wills never actually uses the word chiasmus in either his book-length treatment of that speech, Lincoln at Gettysburg, or the more pointed discussion of it in his article on the Second Inaugural (“Lincoln's Greatest Speech?”). Kraemer, however, does use the word chiasmus to talk about sentence 3.9 of the Second Inaugural, which I'll also examine below. But, as for more sustained treatments of chiasmus in Lincoln or in the Second Inaugural, Gardner's essay is the only example I could find, other than my own; his treatment, both of chiasmus and of the Second Inaugural, is so different from mine, however, that they are difficult to reconcile. The lack of attention to Lincoln's use of chiasmus in general, and its role in the Second Inaugural in particular, is curious given the detailed rhetorical analysis that is a staple of Lincoln scholarship (for examples of such analysis in terms of the Second Inaugural, see, for example, Slagell, “Anatomy of a Masterpiece”; White, Lincoln's Greatest Speech; and Wills's “Lincoln's Greatest Speech?”—none of which mentions chiasmus). Of course, many analysts have pointed out the balance and symmetry that characterize much of this speech, and several have further noted the tension here between a kind of New Testament discourse of charity and an Old Testament one of retribution. 26Ronald White (Lincoln's Greatest Speech) repeats a contemporary journalistic report that has Lincoln pausing significantly before sentence 2.5 (79). In support of that reading is the layout of Lincoln's actual delivery text (see Wilson's Lincoln's Sword), which can be viewed at http://memory.loc.gov/cgi-bin/ampage?collId=pin_mssmisc&fileName=pin/pin2202/-pin2202page.db&recNum=5&itemLink=r?ammem/pin:@field(NUMBER+pin2202))&linkText=0. 27On the combination of chiasmus and paralipsis here, see also Kraemer, “‘It may seem strange.’” 28Miller, Lincoln's Virtue 275. 29Roy P. Basler, ed., Collected Works of Abraham Lincoln (1953), 6:409. 30White, The Eloquent President 125–52, 363–64, emphasis in original. 31They are, interestingly enough, arranged chiastically: OT NT NT OT. 32White, Lincoln's Greatest Speech 101 33Williams, Ten Lessons in Clarity and Grace 241. 34Ibid. 243. 35Interestingly, this is the first and only mention of “North” and “South” in the speech. 36Menand, Metaphysical Club 56. 37Among the killed: a confederate officer from North Carolina named Nathan Neely Fleming. 38Tackach, Lincoln's Moral Vision. 39These words were probably uttered very slowly. (In Lincoln's August 1863 letter to James Cook Conkling, which accompanied his written remarks for a Springfield rally, he had suggested, “Read it very slowly” [see White, The Eloquent President 193].) 40Don E. Fehrenbacher, qtd. in Tackach, Lincoln's Moral Vision 38. 41David Herbert Donald, Lincoln 567. 42Tackach, Lincoln's Moral Vision 138. 43Qtd. in Miller, Lincoln's Virtues 146. 44White, Lincoln's Greatest Speech 162. 45Carwardine, Lincoln 246. 46Williams, Ten Lessons in Clarity and Grace 242. 47Tackach, Lincoln's Moral Vision 148. 48Qtd. in White, Lincoln's Greatest Speech 141–43. “In Joshua Wolf Shenk's telling metaphor, Lincoln [saw clearly] by the summer of 1864 that he was NOT really the captain of the ship; but neither did he regard himself as an ‘idle passenger. [He was rather] a sailor on deck with a job to do’” (Wilson, Lincoln's Sword 261). 49A paraphrase of Lincoln's April 1864 letter to Albert G. Hodges, qtd. in Wills, “Lincoln's Greatest Speech?” 66. 50See, for example, Slagell, “Anatomy of a Masterpiece”; Tackach, Lincoln's Moral Vision; White, Lincoln's Greatest Speech; Wills, “Lincoln's Greatest Speech?” 51Qtd. in Miller, Lincoln's Virtues 64. 52Miller, Lincoln's Virtues 252–72. 53Abraham Lincoln, Speeches & Writings, 1859–1865, ed. Don E. Fehrenbacher (Library of America, 1989), 689, emphasis added; see also Tackach, Lincoln's Moral Vision 144; and Roy P. Basler, ed., Collected Works of Abraham Lincoln (1953), 8:356. 54This ability of Lincoln to effect moral power without being moralizing is treated eloquently in Miller, Lincoln's Virtues, passim. 55Qtd. in White, Lincoln's Greatest Speech 59. 56Thomas Mallon, “Set in Stone: Abraham Lincoln and the Politics of Memory,” The New Yorker, Oct. 13, 2008: 143. 57Wilson, “The Old Stone House” 130. 58White, Lincoln's Greatest Speech 93–94. 59Ward, Burns, and Burns, The Civil War 360.

The Red Hat Society, an international social club for women over age fifty, offers its members a social outlet during aging. Departing from a common focus on members' emotional health, a rhetorical lens on the red and purple hats and costumes the women wear offers a new consideration of the groups' value. Particularly, the creation and donning of “regalia” by members of a Rhode Island chapter constitute instances of material rhetoric, or texts that challenge public perceptions of aging women and provide rhetorical opportunities that aging women take to change the conditions of their own and other women's lives.

Though South Africa's interim constitution—one of the key documents in facilitating the country's passage from apartheid to democracy—was ratified nearly two decades ago, the country's transition c...

Abstract Rhetoric-composition's turn toward posthumanism and complexity theory promises to help the field grasp contemporary writing. However, the turn's promise is undermined by its disregard for history, overvaluation of complexity, and unwillingness to engage the field's common sense. Giambattista Vico's theories of rhetoric and human development not only challenge the turn's representation of Enlightenment humanism but also point to the turn's inability to help writers participate in today's complex institutions. Vichian ingenium can serve as a touchstone for critical humanist scholarship and pedagogies that seek to chart a course between a bourgeois humanism and a barbaric posthumanism. Notes 1For the helpful comments and criticisms, many thanks go out to the two RR peer reviewers, Louise Phelps and Jeremy Engels, and Timothy Brennan.