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.

Jewish rhetorics recently garnered critical attention in rhetoric studies, resulting in extensive scholarship attempting to carve out the field’s jurisdiction. Jewish feminist rhetoricians, for example, often use Jewish rhetorics to reclaim women’s religious experiences. But recovering the secular voices of Jewish women is also essential to understanding Jewish rhetorics, evinced by an anonymous group of nineteenth century women. These women use secular Jewish topoi—exile, tzedek (justice), and zikaron (memory)—to articulate their identity as American Jewish women, demonstrating both Jewish rhetorics’ potential as a cultural rhetoric and topoi’s ability to empower marginalized communities through exclusionary practices.

In the 1990s, “Murphy Brown” mothers—often unwed, older, white, and professional—could embrace their alliance with stigmatized single mothers or mark their difference from them, while simultaneously demonstrating their alignment with the dominant discourse of “family values.” Many opted for the latter, gathering under the label “Single Mothers by Choice” (SMC). Using an intersectional cultural rhetorical methodology, this article identifies the axioms of “family values” and demonstrates how they shaped SMC’s efforts to legitimize themselves through an analysis of Jane Mattes’s 1994 guidebook, Single Mothers by Choice: A Guidebook for Single Women Who Are Considering or Have Chosen Motherhood.

This article examines how digital rhetoric in a big data age affects human and more-than-human life (lands, waters, energies, and so forth) in places beyond immediate rhetorical encounters. By putting particular pressure on what the author calls digital damage, the article draws out the material, ecological, and infrastructural dimensions of Facebook’s New Mexico data center. Coupling Donna Haraway’s methodological tactic of “staying with the trouble” with cultural rhetorics perspectives on story, accountability, and relationality, the essay shows how digital damage can be expressed through a series of interruptive stories. Ultimately, the article intervenes in debates on the Anthropocene, arguing that attending to digital damage through story is one way to register the sensitivities, urgencies, and accountabilities needed to respond to worlds of entangled damage.

Epideixis is generally understood as ceremonial rhetoric that praises or blames. When examined through the lens of civic celebrations such as the Coronation Durbars in fin de siècle colonial India or the protection of Confederate monuments, epideictic rhetoric instructs the audience to uphold what are purported to be the community’s common values. This educational epideixis, however, also exposes veiled anxieties not commonly associated with a seemingly ceremonial speech act. This new understanding of epideictic should encourage rhetoricians to further question rhetors’ use of epideixis and interrogate other aims in those speech acts.

This article proposes keeping with as a rhetorical practice used by communities to maintain cultural heritages in unfamiliar or unwelcoming settings. Grounded in interviews from participatory research with urban Appalachian advocates in Cincinnati, Ohio, the article provides a view of cultural rhetorics in action at points of community crisis. The article argues that keeping with is a rhetorical migration practice that helps account for a range of rhetorical practices rhetors use to maintain cultural connections to homes and heritages.

This essay responds to recent exigencies that ask scholars to honor histories of cultural rhetorics, engage in responsible and responsive cultural rhetorics conversations, and generate productive openings for future inquiry and practice. First, the authors open by paying homage to scholarship and programs that have made cultural rhetorics a disciplinary home. Next, they consider the varied ways in which “culture” and “rhetoric” interface in cultural rhetorics scholarship. The authors provide case studies of how cultural rhetorics inquiry shapes their scholarship across areas of rhetoric, composition, and technical communication. Finally, they close by discussing the ethics of doing cultural rhetorics work.

One thread in the American nineteenth-centuryi f discourse of sentiment wraps itself around women's bodies.1 This essay is about those bodies, women's writing, and sentimental rhetoric. The three intersect in corsets-and not just in those torso-squeezing contraptions that assured a woman's hourglass figure in Western bourgeois Figure I Coat advertisement, culture from at least the 1750s to the early twentiMcLure's Magazine (1896). eth century. In this article I address a number of cultural constructions, formal matters that perform a kind of poesis shaping a woman writer's heart, spirit, and body back in the nineteenth century, and now, too. The Canadian National Film Board ad quoted above views the corset and its culture only as restraint. But sentimental rhetoric puts those corsets and cultural bodies in a different light. Rhetorical codes map a particular significance of