In this latest installation of the Studies in Rhetorics and Feminisms series, editors Ann George, M. Elizabeth Weiser, and Janet Zepernick compile fifteen essays that speak to women's public activi...

This essay recovers the rhetorical career of San Francisco Examiner journalist Winifred Black to demonstrate how professional journalists used late-nineteenth-century newspapers for rhetorical education and social change. I analyze two campaigns—the “Orphan's Santa Claus” and the “Little Jim” crusade—to demonstrate how Winifred Black constructs a persuasive ethos capable of inspiring the writing and social action efforts of male and female children from various socioeconomic classes. Specifically, Black revises the rhetorical tradition of the “stunt girl reporter” in order to craft a teacherly ethos anchored in a “symbolic motherhood”—an effective rhetorical strategy due to close cultural links between teaching and mothering. Combined with aspects of what Karlyn Kohrs Campbell terms a “feminine style,” this ethos allows Black to promote not merely social change, but a particular kind of rhetorical education that: (1) privileges moral principles over grammatical and mechanical correctness and (2) blurs gender and class lines.

This essay expands on previous feminist rhetorical scholarship to account for the ways that material, spatial, and temporal rhetorics operate together to enable gender performances and relations. Extending M.M. Bakhtin's concept of the literary chronotope, we offer the concept of the “material chronotope” to examine how routinized engagements with material objects, such as emerging technologies, and their surrounding material–rhetorical contexts facilitate particular embodied performances of gender. Drawing from the example of the eighteenth-century microscope, we demonstrate how three coexisting designs—the pocket microscope, the solar microscope, and the standard microscope—each positioned women users differently in time and space, facilitating different relationships to science, nature, and femininity. Whereas previous scholarship has emphasized the extent to which new technologies are incorporated into existing social institutions, becoming complicit in the maintenance of gender dichotomies, we draw from this example to argue that these boundaries are not simply maintained but constantly under renegotiation.

Pairing literature on constitutive rhetoric with Julia Kristeva's work on the abject as a theoretical framework, we examine the rhetoric of U.S. media that report with alarm and dismay on the activities of female suicide bombers in the so-called war on terrorism. By examining the media-described actions of female suicide bombers as abject, and their acts as a type of “situated utterance,” we are able to trace the ways in which both are articulated by U.S. mass media with cultural tropes that constitute a particular identity or subjectivity of the American audience in which these discourses circulate. Audiences are invited to articulate the violence of these women with already existing cultural understandings of violent women and their bodies. Through these mediated discourses, the U.S. audience is invited to understand these actions as the insane acts of uncontained sociopaths, not as meaningful, although acutely violent, situated utterances.

This essay examines methodological practices in comparative rhetoric over the past three decades and suggests that the field conceive new perspectives to engage with transnational spaces, hybrid identities, and subjectivities grounded in differences related to gender, race, class, and culture. Drawing on insights from postcolonial and transnational feminist studies, the author explores the implications of contemporary theories for comparative work and develops an approach that links the cultural specificities of particular non-Western rhetorics with larger geopolitical forces and networks. Through an analysis of early-twentieth-century Chinese women's discourse on nüquanzhuyi, she argues that a geopolitical approach focusing on how rather than what we read would help practitioners rethink history, identity, and the nature of theoretical investigation in the field and set the stage for more nuanced and sophisticated studies of non-Western rhetorics in the twenty-first century.

Multidisciplinary from the start, Rebecca Dingo's Networking Arguments provides a new methodology that can be adopted by individuals working in the field of rhetoric as well as those in political s...

This essay attends to the archive as an “inventional site for rhetorical pasts” (Morris, “Introduction”) by examining the construction of a queer archive and its effects on lesbian subjects. Drawing on queer archival theories of ephemera, I argue that Del Martin and Phyllis Lyon's Lesbian/Woman (1972) constitutes an archive of lesbian experience that functioned rhetorically as a communal and identificatory resource. Martin and Lyon rendered the experiences of women associated with the lesbian homophile organization, the Daughters of Bilitis, in the form of “anecdotes” and strategically curated them into middle-class categories designed in direct contrast to the gender and class transgressions of the lesbian bar scene. I identify the rhetorical effect on readers, “archival consciousness raising,” by analyzing autobiographical letters Martin and Lyon received in response and tracing the limits of this effect for more diverse lesbian readers.

Women's rhetoric in the Middle Ages reflects their participation in the deliberative rhetorical genre inherited from classical antiquity. The deliberative tradition, which was often theorized by medieval rhetoricians as existing in consular practice, can thus serve as an example of women's rhetoric which, as Christine Mason Sutherland has noted, could take place in sermo. Women's letters were often hortatory, civic, and sometimes agonistic in tone. These rhetorical artifacts demonstrate that women operated in the rhetorical tradition as eloquent, powerful agents of persuasion in the civic arena, and they also show that, although unmoored from traditional spaces and practices associated with deliberation in antiquity, deliberative rhetoric was a more viable form of rhetoric in the Middle Ages than previously believed.

Scholarship across the fields of rhetoric, history, and religion credits Frances Willard for her activist work, most notably her contribution to the nineteenth-century temperance movement. Although this scholarship references Willard's religious motivations, it is silent about one of the causes that Willard was committed to, women's preaching, and rarely cites her book, Woman in the Pulpit. By offering a close reading of the rhetorical and theological features of Woman in the Pulpit, this essay (1) suggests that Willard introduces a feminist theological resolution to the separate spheres ideological debate of the nineteenth century—the prevailing discourse that men should lead in political/public space, and women should occupy domestic/private space; and (2) recasts Woman in the Pulpit as a central text in Willard's repertoire—a magnum opus of sorts that represents her feminist brand of Christian Socialist thought.

Abstract Sor Juana's 1680 arch, designed and written in her role as professional writer for Church and state, consisted of commissioned words, art, and performance to celebrate the arrival of the new viceroy. It is significant as the remaining trace of a seventeenth-century female exerting high-level political influence on the closed, patriarchal society of New Spain. Reading and writing about the arch presents multiple challenges, including lack of the full "text" for what was an ephemeral event as well as a problem in recent feminist criticism, which insists on seeing Sor Juana as only a rebellious iconoclast. I argue that the work, and Sor Juana herself, must be read as having both a conservative, hegemonic agenda and radical critique of dominant ideology. This "both/and" move, which I position as necessary for a robust feminist approach, helps us better understand the complexity of Creole identity and belonging in colonial Mexico. Notes 1This is the only English translation of Neptuno alegórico, cited henceforth as "AN." I have consulted both the Spanish text and English version. Sor Juana's baroque Spanish is difficult, and this translation is often too literal and doesn't always make sense. It also renders the verse of the Explication in prose form. When necessary I provide my translation of the Spanish text from the fourth volume of Sor Juana's Obras completas (OC). 2 Obras completas vol. IV and Vincent Martin and Electa Arenal's recent edition of Neptuno alegórico contain select contemporary art work portraying the mythical themes Sor Juana uses, suggesting what the paintings may have looked like or drawn from. 3I'm indebted to Martínez-San Miguel's excellent discussion of criollismo and Sor Juana. 4In fact, the vicereine who was about to arrive was instrumental in fostering much of Sor Juana's subsequent work and was responsible for its publication in Europe. 5All translations of scholarship in Spanish are my own. 6Cf. Bacon, e.g.,: "Some praises come of good wishes and respects, which is a form due, in civility, to kings and great persons, laudando praecipere, when by telling men what they are, they represent to them, what they should be." 7Sor Juana may have copied many passages from a Spanish treatise on mythology without attribution, probably to foreground her Latin (over Spanish) knowledge and boost her affiliation with classical European learning (McNichols 6, 68–77). 8 Non is a negative meaning "not"; plus means "more"; and ultra can mean "beyond," "to an extent or degree exceeding," "on the farther side," and "on the other side." 9See Proverbs 31:10, which praises the virtuous (not strong or valiant) wife. I thank Thomas Hall for his assistance in translating this passage and identifying the source.

Abstract Royster and Cochran use the words of African American women writers to enrich our view of intersections between American civil rights discourses and the discourses of human rights as a global concept. They focus on both individual and collective activities of the women and contextualize this activism within the larger framework of the rise of individual human rights language in twentieth century international relations. Notes 1Sam Occom (1723–1792), a progenitor of Native-American literature, was a Mohegan minister and political leader who worked to protect the cultures, traditions, and practices of indigenous peoples. He was an advocate for their political autonomy, spiritual well-being, and their education, as evidenced by his associations with Dartmouth College. 2A simplistic measure of this positioning is a keyword search of a top-ranked research university's library (The Ohio State University). "African Americans Civil Rights" yielded 1,346 entries. "African Americans Human Rights" yielded 194 entries. 3For a complementary argument about connections between civil rights and human rights, see Kirt Wilson's Keynote Address at the 2010 Public Address Conference on Human Rights, "More than Civil Rights: The Fight for Black Freedom as a Human Rights Struggle." Also, as noted below we are distinguishing between human rights as a set of values, policies, and practices exercised by individuals and groups and human rights values, policies, and practices that function universally in international relations and thereby beyond the boundaries of nation-states. 4In presenting this analytical framework, we note the persistent ways in which the master narrative of self-determination, peace, and justice for all gave rise to special allowances among the Western powers, creating various illogicalities for those not in power, a situation that, as we explain with more detail below, has pushed persistently the double-edged sword of hope and rage/despair. 5The analytical framework for this essay is drawn from Royster's larger manuscript project, currently entitled A Nation Within: Utopian Desire, Radical Action, and the Voices of African American Women. 6In addition to its linkages with Christian discourses, Wheatley's quotation also suggests the impact of Enlightenment values on human rights discourses and a more inclusive approach to human dignity and human rights. Further, a case can be made that Wheatley positions herself as a witness to this "absurdity," the discontinuity between the words and actions that prevailed so dramatically during her era. 7For a book-length treatment of affective mapping, see Flately. 8This use of "museum piece" mirrors the use of this term by Spitzack and Carter (407). 9Insightful and compelling as a discursive framework, the quest for "civil rights" as a response to the disempowering conditions and effects of slavery, rather than the quest for "human rights" as a global concept, has been the norm in scholarly analyses of racial oppression in the United States. Examples of civil rights scholarship include leading scholars, such as: Stampp; Woodward; Gutman; Franklin; Sundquist; and others. More attention to the connection of struggles in the United States for civil rights to struggles globally for human rights include: Eric Foner; Anderson; Henry J. Richardson, III; Shuler; Soohoo, Albisa, and Davis; and others. 10Space limitations do not permit a full explanation of how transnational feminist scholarship (e.g., Alexander and Mohanty) has enriched contemporary human rights discourses or how women of African descent, including African-American women writers, continue to be pacesetters in making insightful connections, analyses, and interpretations. 11This explanation is based on Eleanor Hinton Hoytt. 12Note that elite African-American women broadened their horizons in the twentieth century through foreign travel, with increasing numbers participating in both individual and organized trips. By the mid-twentieth century, foreign travel had become a booming business among this group, as evidenced by the highly successful Henderson Travel Agency, founded in 1955 by African-American woman entrepreneur Freddye Henderson in Atlanta, Georgia. Furthermore, the push to be philanthropic was very much in motion, as verified by Gill's discussion of the community activism of beauticians in Beauty Shop Politics: African American Women's Activism in the Beauty Industry (2009). 13For example, prominent writer H. G. Wells drafted an international bill of rights in his New World Order. 14The drafting subcommittee was composed of eight individuals from the United States, Lebanon, Great Britain, France, China, Australia, Chile, and the U.S.S.R., which appointed a "working group" of the first four state representatives listed. Rene Cassin, the lead author in drafting the UDHR, states all 58 nations contributed to the final shape of the UDHR. The UDHR was adopted unanimously, albeit with eight abstentions from the Eastern bloc, on 10 December 1948. 15Dorothy Jones discusses why the positioning of the term dignity in the Preamble and Article 1 is significant as a statement of intent for the whole document. Additional informationNotes on contributorsJacqueline Jones Royster Jacqueline Jones Royster is Ivan Allen Jr. Chair and Dean of the Ivan Allen College of Liberal Arts and Professor in the School of Literature, Communication and Culture at Georgia Institute of Technology, 781 Marietta Street, NW, Atlanta, GA 30332-0525, USA. Molly Cochran Molly Cochran is Associate Professor in the Sam Nunn School of International Affairs at Georgia Institute of Technology, 781 Marietta Street, NW, Atlanta, GA 30332-0610, USA.

This essay examines the rhetorical education that late-nineteenth-century women received at California State Normal School. The article complicates Gregory Clark and S. Michael Halloran's claim that during the nineteenth century, rhetorical theory and practice shifted from an oratorical to a professional culture by considering how gender, class, and region affected this transformation. Building on the research of Beth Ann Rothermel, this analysis also reveals that although experimentation concerning women's gender roles occurred in the northeast, it was more sustained in the West. California women generally faced fewer gender constraints than did women in northeastern state normal schools and were provided with more opportunity to learn typically masculine discourse practices.

Click to increase image sizeClick to decrease image size Acknowledgments I thank Xing (Lucy) Lu, Arabella Lyon, and Bo Wang for reading early drafts of this essay, and for their highly constructive comments. Notes 1For starters, see Hum and Lyon, as well as Combs, Lipson, Lyon ("Rhetorical"), Mao ("Studying"), Wang, Wu, and You. 2I assume we are not disputing the singular contributions his work has made to comparative rhetoric. 3Hum and Lyon also point out the danger of conducting comparative rhetoric through the lens of one's own tradition without reflection, and they further discuss the importance of crossing borders and acknowledging one's (partial) standpoint (155–156; 159–160). 4In fact, Hum and Lyon have explicitly discussed four different approaches—including feminist approaches to Chinese rhetoric—that scholars have developed in the past in carrying out their comparative rhetorical work. They have also called for a need to develop revisionist readings and to recover lost perspectives (157–161). 5Lu also recognizes and indeed discusses the interdependence of description and appropriation or what she refers to as historical and scriptural hermeneutics (Rhetoric 21). 6Lipson also reminds us of the difficulty of casting aside "both the theoretical lens and related values and apparatus through which Western scholars have come to view human communication" (3). In the same essay, drawing on Steven Mailloux's work Lipson also proposes using the term "cultural rhetoric" to underscore the importance of culture and to focus on the rhetorics of different cultures (22–24). Additional informationNotes on contributorsLuMing Mao LuMing Mao is a Professor in the Department of English and Director of the Asian/Asian American Studies Program at Miami University, 356F Bachelor Hall, Oxford, OH 45056, USA.

Scholars in rhetoric are increasingly attentive to the power of places and spaces to shape rhetorical performance. This article takes up the connection between ethos and location identified by several recent scholars, arguing that affiliation with and representation of material environments plays a crucial role in ethos. Ethos strategies are further shaped by genres, which are theorized as locations and environments in order to capture a fundamental dynamic between strategy and social norm. To demonstrate the strengths of understanding ethos in relation to both geographical and genre location, I analyze the ethos-maneuvers of Mary Austin, prominent early twentieth-century feminist, activist, and nature writer whose thirty-year public career merits attention from rhetorical scholars. In articulating how genre shapes Austin's efforts to develop her location in the deserts of the American West into a persuasive public ethos, I argue that ethos emerges in genre-specific formations.

Accusations of sexual impropriety have been used against women public speakers at least since the Renaissance, and nineteenth-century America was no exception. In constructing public personae that worked with prevailing gender ideologies, women tried to preserve the appearance of sexual purity. This concern for chastity carried over into fictional representations of women public speakers. While some authors depicted such figures negatively, the three examined here—Elizabeth Stuart Phelps, Louisa May Alcott, and Frances E. W. Harper—all defended the woman public speaker by providing warrants within the narrative structure for her chastity and by giving her a public mission that was appropriately feminine according to nineteenth-century gender ideology. These women authors also provided a utopian moment in their narratives in which the social benefits of allowing their protagonists to speak in public are dramatized. Studying the literary representations of women speakers, in any era, can help to illuminate the cultural milieu in which such women made their way.

This article asserts the viability of key topoi in feminist historiography: first, to establish presence for everyday women rhetors, and second, to explore ramifications of their positioning within variant historical narratives. Catalina Hernández was one of six European women recruited to Christianize indigenous girls immediately following the military conquest of Mexico. Her letter to the civic judicial council seeking autonomy for her community of women teachers was perceived as sufficiently dangerous to warrant its deletion from the historical record and the subsequent “disappearance” of the writer herself; only excerpted accounts of Catalina's writing remain. I seek the historical Catalina Hernández in the sophistic mode, assaying four motives and four contexts for the production and reception of her letter.

Click to increase image sizeClick to decrease image size Notes Heath's previous work in the field includes a translation of Hermogenes's On Issues with detailed introduction and commentary (1995) and numerous essays in journals and edited collections (listed among the works cited at the end of this review). See Kennedy (2003 ——— . “Some Recent Controversies in the Study of Later Greek Rhetoric.” American Journal of Philology 124.2 ( 2003 ): 295 – 301 . [Google Scholar]) for an overview of some of the recent work in the study of Greek rhetoric under the Roman Empire. Much important work on Hellenistic rhetoric and rhetorical criticism of the Bible is being done in the “Pepperdine” series of books and conferences, including, most recently, Olbricht et al. (2002 et al. . Eds. Rhetorical Argumentation in Biblical Texts: Papers from the Lund 2000 Conference . Harrisonburg , PA : Trinity Press International , 2002 . [Google Scholar]; 2005 ———, et al. Eds. Rhetoric, Ethic, and Moral Persuasion in Biblical Discourse . Harrisonburg , PA : T&T Clark International , 2005 . [Google Scholar]). See Dilts (1983 Dilts , Mervin . Scholia Demosthenica . Leipzig : Teubner , 1983–1986 . [Google Scholar]) and Gibson (2002 Gibson , Craig A. Interpreting a Classic: Demosthenes and his Ancient Commentators . Berkeley : University of California Press , 2002 . [Google Scholar]) for recent work on Demosthenes scholia. For consensus, see, inter alia, Kennedy (1983 ——— . Greek Rhetoric Under the Christian Emperors . Princeton , NJ : Princeton University Press , 1983 . [Google Scholar]), Pernot (1993a Pernot , Laurent . La rhétorique de l'éloge dans le monde gréco-romain. Tome 1: Histoire et technique . Paris : Institut d'Etudes Augustiniennes , 1993a . [Google Scholar] and 1993b ——— . La rhétorique de l'éloge dans le Monde gréco-romain. Tome 2: Les Valeurs . Paris : Institut d'Etudes Augustiniennes , 1993b . [Google Scholar]), Russell (1983 Russell , D. A. Greek Declamation . Cambridge : Cambridge University Press , 1983 .[Crossref] , [Google Scholar]), and Walker (2000 Walker , Jeffrey . Rhetoric and Poetics in Antiquity . Oxford : Oxford University Press , 2000 . [Google Scholar]). Parks (1945 Parks , E. P. The Roman Rhetorical Schools as Preparation for the Courts under the Early Empire . Baltimore : Johns Hopkins University Press , 1945 . [Google Scholar]) takes a position similar to that of MRC. Other scholars who emphasize the collaborative and evolving nature of ancient pedagogical works include Dilts and Kennedy (1997 Dilts , Mervin S. and George Kennedy . Eds. Two Greek Rhetorical Treatises from the Roman Empire . Leiden : Brill , 1997 .[Crossref] , [Google Scholar]), Gibson (2002 Gibson , Craig A. Interpreting a Classic: Demosthenes and his Ancient Commentators . Berkeley : University of California Press , 2002 . [Google Scholar]), and Poster (1998 Poster , Carol . “(Re)positioning Pedagogy: A Feminist Historiography of Aristotle's Rhetorica.” Feminist Interpretations of Aristotle . Ed. Cynthia Freeland . University Park : Pennsylvania State University Press , 1998 . 327 – 350 . [Google Scholar]; 2007 ——— . “A Conversation Halved: Epistolary Theory in Graeco-Roman Antiquity.” Letter-Writing Manuals from Antiquity to the Present . Eds. Carol Poster and Linda Mitchell . Columbia : University of South Carolina Press , 2007 . [Google Scholar]).

The assumption that black women lack a positive and respectable ethos is a historical and contemporary problem. To address the problem with ethos, I turn to Aristotle's Rhetoric to foreground an analysis of ethos. Then I examine Harriet Jacobs's slave narrative and the autobiography of Billie Holiday and Sister Souljah, respectively, to illustrate the difficulty they faced as they attempted to redefine an ethos of immorality to an ethos of respectability in their narratives. As each text demonstrates, acquiring a positive ethos becomes problematic given that a classical model such as Aristotle's excludes their lived realities and experiences as black women living in a slave and post-slavery society.

Abstract This article adds to the growing body of feminist scholarship critiquing Robert J. Connors’ assertion that the entrance of women into higher education in the nineteenth century contributed to the decline of oratory and debate. It contradicts and complicates Connors’ claim by highlighting the efforts of Mary Yost, who taught English at Vassar College during the first two decades of the twentieth century. Yost promoted debate both in the classroom and in extracurricular activities, and she crafted a feminist theory of argument quite distinct from the traditional type of argument that Connors argues was displaced after women entered higher education.

Abstract “Survival Stories” examines the Chicana sterilization abuse case Madrigal v. Quilligan by taking up four historiographic approaches— three are recognized in feminist rhetorical scholarship; the fourth offers a methodological strategy to the field. Through this process, this essay makes several contributions to rhetorical study. It presents an example of Chicana feminist rhetoric and an inroad to this rhetorical tradition. It contextualizes the arguments made by the women in Madrigal v. Quilligan and exposes the strategies used by the judge to dismiss their claims. Finally, this essay proposes a historiographic practice that presses the limits of the rhetorical situation and investigates how these Chicanas’ rhetorics survived.

Abstract This study provides substantive evidence that in composing / Corinthians Paul made conscious use of the Complete Argument as reported in the Rhetorica ad Herennium. This cross‐cultural strategy of reasoning, in combination with Semitic structures of symmetrical reasoning, is employed to analyze the argument of / Corinthians 14, providing methodological criteria for accepting the modern tradition‐critical thesis that the admonition silencing women in Corinth (/ Cor. 14 33b‐35) is not original to Paul's epistolary argumentation. The study suggests the need for greater attention to the role of the Complete Argument as a strategy of cross‐cultural persuasion in Greco‐Roman epistolary literature while also providing an example of rhetorical criticism employed in the evaluative task of tradition‐textual criticism.

Abstract In the late 19th century the United States experienced a shift in presumption from paternal custody following divorce to maternal custody. This paper examines one child custody decision in the midst of this shift and finds that, ironically, rhetorical appeals to precedent and tradition were used to change precedent and tradition. More specifically, social change was grounded in the court's implicit gender hierarchy and rhetorically justified by appealing to precedent and tradition in particular ways, demonstrating that precedent is a rhetorical device that has force when used persuasively.

Abstract An intricate network of collaborative relationships surrounded and supported nineteenth‐century American women's public discourse. Antebellum women worked closely with families, friends, and hired help to create and deliver rhetoric, negotiate conflicting private and public obligations, accommodate gender norms, and construct “feminine”; ethos. However, despite collaboration's central importance to women's rhetoric, scholars currently lack a model that accounts fully for its many forms and multiple functions. This article introduces a new model of collaboration capable of explaining how and why this cooperative method offers marginalized groups their most effective means to the public forum in resistant surroundings.

Gender and Rhetorical Space in American Life, 1866–1910 by Nan Johnson Carbondale: SIU Press, 2002. 220 pp. Rhetoric In The Middle Ages And Three Medieval Rhetorical Arts By James J. Murphy. Rhetoric in the Middle Ages: A History of Rhetorical Theory from Saint Augustine to the Renaissance. 1974. “Foreword to the Reprint”; Jody Enders. Bibliography, not credited. MRTS Reprint Series, No. 4. Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2001. xii + 399 pp. Three Medieval Rhetorical Arts by James J. Murphy. 1971. MRTS Reprint Series, No. 5. Tempe, AZ: Arizona Center for Medieval and Renaissance Studies, 2001. xxiii + 236 pp.

Spoken and Written Discourse: A Multi‐disciplinary Perspective by Khosrow Jahandarie. Stamford, Conn.: Ablex Publishing Company, 1999. 446 pp. Mattingly's “Telling Evidence”;: Re‐Seeing Nineteenth‐Century Women's Rhetorics Water Drops from Women Writers: A Temperance Reader edited by Carol Mattingly. Carbondale: Southern Illinois University Press, 2001. 292 + xii. Appropriate[ing] Dress: Women's Rhetorical Style in Nineteenth‐Century America by Carol Mattingly. Carbondale: Southern Illinois Uniersity Press, 2002. 175 + xv. Seeking the Words of Women: Two Recent Anthologies Rhetorical Theory by Women before 1900: An Anthology edited by Jane Donawerth. Lanham, MD: Rowman & Littlefield, 2002. 337 + xlii pp. Available Means: An Anthology of Women's Rhetoric(s) edited by Joy Ritchie and Kate Ronald. Pittsburgh: University of Pittsburgh Press, 2001. 521 + xxxi pp.

Abstract This essay explores the rhetorical education of nineteenth‐century women attending the Westfield State Normal School, the second public and first co‐educational normal school in the United States. Archival research reveals that Westfield developed a program of rhetorical study that aimed to prepare both men and women to use oral and written persuasive discourse in their work as teachers. Westfield justified its progressive curriculum by arguing that advanced study in rhetoric would help future teachers to foster learning, win respect, and achieve meaningful moral influence among their pupils. While traditional gender ideologies at times complicated the efforts of female students to master oral and written persuasive discourse, Westfield's faculty and students remained committed throughout the century to the idea that study in rhetoric would aid the future teacher in cultivating a powerful public voice.

Abstract This article contributes to ongoing feminist efforts to regender the rhetorical canons, in particular, by exploring how the fifth canon of delivery changes once the assumed male at the center of the rhetorical tradition is replaced by a woman who is both a mother and a speaker. Delivery—which conventionally focuses upon the speaker's use of voice, expression, and gesture—is usually considered the most material of the canons. However, once viewed from the perspective of nineteenth‐century maternal rhetors, distinctive corporeal, ideological, and performance issues become apparent, all indicative of significant gender differences in men's and women's delivery. More broadly, this study illustrates how recasting the canons by recognizing and incorporating the experiences of previously marginalized groups promises to produce a more comprehensive, complex, and compelling understanding of the history and practice of rhetoric.

Abstract This essay traces the reception of a new grammatical‐rhetorical theory of personification in the canon of textbooks widely used to teach vernacular literacy in the nineteenth century. Invented, in 1751, by James Harris’ Hermes, a work in universal grammar, this new doctrine contributed to the increased masculinity of standard literate performance. Hermes increased the representivity of gendered pronouns and required a contradictory use of gendered personification as if it were both literal and figurative. As a result, two distinctive relations to language were made possible. For men, grammar and rhetoric appear in strict opposition and are always representative of their experience of language. Women literates, who were not taken into account by the masculinist sensibility of Hermes, were assigned, de facto, an anomalous position and a potentially more critical relation to language. The texts of Emily Dickinson, Jane Austen and Sarah Willis ("Fanny Fern “) provide examples which demonstrate that women recognized and profited from their anomalous difference, which suggests the creation of a historically specific l'ecriture feminine.

Abstract As the discourse of traditionally marginalized voices becomes increasingly salient in rhetorical studies, standpoint theory—which emphasizes the epistemological importance of the perspectives of oppressed groups—could play a significant role in textual analysis. This essay first outlines the central tenets of standpoint theory and the debate they have generated. We then suggest how standpoint theory, with some significant modifications and expansions, may function as a productive methodology for rhetorical analysis. We demonstrate this potential contribution to our field through analyses of two nineteenth‐century texts: Jane Austen's Persuasion and Harriet Jacobs's Incidents in the Life of a Slave Girl.

Abstract Archaic lyric provided opportunities for reflection on civic power and community values before the invention of prose and the emergence of democracy in Athens with its attendant rhetorical practices. The fragments of Sappho and Alcaeus, poets of 6th‐century Lesbos, can be read along side each other for an exploration of gender difference. Sappho's evocations of memory bespeak the situation of women excluded from public spaces of political deliberation and subject to displacement and loss. Gendered practices of memory are traced from Sappho and Alcaeus through the memory systems of classical Greek and Roman rhetoricians.

Abstract This article examines theoretical premises of the historical study of rhetorical women, epistemological confusions caused by postmodernism, and challenges from the studies of black and Third World rhetorical women. On that basis it points out that the present difficulties in accepting discursive feminist methodologies in the study of rhetorical history are direct results of a continued adherence to certain established interpretive frameworks that dominate inquiry and knowledge construction in the field of rhetoric/composition.

Abstract As a feminist scholar, I prefer to pursue primary research partly because it allows me to cooperate with other scholars instead of opposing them. I employ the feminist method of engagement with, not detachment from, the object of research, a holistic approach using rhetorical ethos and pathos as well as logos. However, I avoid taking positions excessively driven by ideology, or swayed by ultra‐relativism. Instead, I try to present the author's ideas in her own context. Feminist research is valuable as pure research, but it can also be useful in teaching. Future projects should include further study of the rhetorical theories of historical women, and some attempt to contribute to theorizing of sermo.

Abstract After the thousands of years in which a masculine canon of rhetoric has been constructed, feminist scholars have recently worked to create a more inclusive tradition. While problems and concerns have arisen with regard to this change, my work with nineteenth‐century primary texts has convinced me that more time to explore extant texts can alleviate many of the apprehensions associated with this new research. Further time to recover, evaluate, and make meaning from additional information will allow for a more complete picture of women's rhetorical history. In addition, a greater breadth of knowledge will allow us not only to add figures to a more inclusive tradition, but to redefine what counts as evidence in evaluating rhetoric and rhetoricians. In this way we may create a more complete, honest, and interesting picture of the rhetorical tradition.

Abstract As a form of discursive practice, consciousness‐raising links recovery, recuperation, and the development of theory. The recovery of texts by women and recovery from the dynamics of suppression by which women's voices were silenced encompasses an enormous conversation among women through time. As a recuperative process criticism promotes an appreciation of women's artistry and eloquence and challenges the capacity of traditional theory to analyze or evaluate women's discourse. Finally, extracting theoretical principles from the practices of women through time suggests alternative ways of viewing rhetoric.

Abstract For well over a decade, a number of scholars have argued that a more thorough and representative account of the history of rhetoric can only take place after women are accurately included in the rhetorical tradition. If we are to provide a sensitive accounting of women in the rhetorical tradition, current methods of, and perspectives on, historical research need to be reconsidered and adjusted in three respects. First, our mentality toward rhetoric must expand beyond civic, agonistic discourse to include alternative modes of expression used by women. Second, our efforts to discover primary evidence must intensify so that a more representative body of sources becomes available. This expanded body of evidence must include non‐traditional sources that provide insight to the oral and literate practices of women. Third, historians of rhetoric must create methods of research and analysis that will provide a more sensitive accounting of primary material than current historical methods were designed to yield. This essay argues that these needs can be met by an archaeological approach to historical rhetoric. A method called “rhetorical sequencing”; is offered as an heuristic to facilitate historical research on women in the rhetorical tradition.

Abstract This article examines the shift in views of virtue in eighteenth‐century Britain as the emerging middle‐class attempted to legitimize commerce and forge a broader concept of citizenship. I illustrate how middle‐class values were sanctioned, in part, by relocating the source of civic virtue from the public to the domestic or private sphere. During this transition, women came to be seen as the “civilizing”; agents of society, and I demonstrate how this new ethical role prescribed for them was reflected and instantiated in eighteenth‐century culture through specific pedagogical practices. By analyzing eighteenth‐century conceptions of civic virtue in terms of how they were implicated in specific historical configurations of gender and class, I illustrate the need for further studies that approach ethics as a contingent, unstable category.

Abstract This essay emends Foss, Foss, and Griffin's invitational rhetoric to strenghten its philosophical undergirdings and release it from unfounded criticism. Standpoint hermeneutical rhetoric is the framework offered to position the theory more solidly in the canon. Three strategic moves include discovering and revising its epistemological stance to reflect Lorraine Code's concepts of knowing others and second personhood; connecting Gadamer's philosophical hermeneutics to rhetoric; and using Gadamer's emphasis on position and historicity to develop the connection to feminist standpoint theory. Conclusions point toward the implications of invitational rhetoric as dialogue linked to practical application in public communication and pedagogy.

Abstract In this essay I call critical attention to the role of physical location in rhetorical situations, naming this aspect of communication “rhetorical space.”; Rhetorical space is the geography of a communicative event, and, like all landscapes, may include both the cultural and material arrangement, whether intended or fortuitous, of a location. Drawing on the observations of novelists, philosophers, anthropologists, cultural geographers, and architectural historians, I explore the dimensions of this concept through an investigation of the pulpit, a rhetorical space that communicates a message to the audience quite apart from the sermon.

Abstract Feminist research in the history of rhetoric has used traditional humanistic research techniques to recover many women rhetoricians. Nevertheless, such work has been faulted for making tendentious arguments on behalf of some women figures. These criticisms arise in part from failing to understanding that feminist researchers, although employing many traditional methods, do not seek the traditional goal of objective truth. Rather, they work for truths that are relative to the interests of specific communities. Scholars who refuse to accept their findings may be motivated in part by rejection of the emotional allegiances the relevant communities invoke. An exemplary theory to negotiate these research difficulties can be found in the work of Jacqueline Jones Royster.

Plato on Rhetoric and Language by Jean Nienkamp. Mahwah, NJ: Lawrence Erlbaum Associates for Hermagoras Press, 1999. 220 + ix pp. Beyond the Great Story: History as Text and Discourse by Robert F. Berkhofer, Jr. Cambridge: The Belknap Press of Harvard University Press, 1997. 381 + xii pp. Voices of the Nation: Women and Public Speech in Nineteenth‐Century American Literature and Culture by Caroline Field Levander. Cambridge: Cambridge University Press, 1998. 186 pp. The Evolution of English Prose 1700–1800: Style, Politeness, and Print Culture by Carey McIntosh. Cambridge: Cambridge University Press, 1998. 276 + xi pp.

A survey of early American narratives of female experience reveals a consis tent pattern of ideological appropriation of women's stories by mediums of cultural authority. Women's lack of political agency and their circumscribed public voice facilitated their complicity in these projects. Colonial clergymen shaped female captivity narratives to support their political agendas, and women's criminal confessions were tailored to reinforce social norms endorsed both by ministers and magistrates.! This essay examines the implications of Herman Mann's appropriation of the experience of Deborah Sampson [Gannett], who served for eighteen months in the continental army during the American Revolution disguised as a male, and who described her exploits in a speech published by Mann under the title Addres [sic], Delivered with Applause.... Between March and October, 1802, in a venture undertaken to earn money for her family, Sampson delivered to audiences in New England and eastern New York at least a part of this text, narrating her military experiences and penitently confessing her transgression of woman's sphere, in what is believed to be the first public speaking tour by a woman in America (Anderson XII). Although previous commentary on Sampson's Address has noted that Mann played a part in shaping the text, a survey of his other publications strongly suggests that he was the sole author of this speech. Mann, a Dedham, Massachusetts printer, occasional poet and newspaper editor, wrote and published, among other texts, patriotic addresses and also criminal confessions in which he assumed the first person voice of his subjects, just as he does in the Sampson address. Five years before he drafted her speech, Mann had compiled, in his own voice, Sampson's memoirs in a book entitled The Female Review, an account which he rewrote after she died, this time employing the first person voice of his subject throughout the text. Although in the 1797 biography he faithfully recorded some facts of her childhood and included verifiable details regarding her military experience, extensive portions of the text were fashioned from other sources, including fabricated or imaginatively augmented episodes.2 The 1802 speech, in which Mann recasts his earlier treatment of Sampson's heroism in significant ways, is important, not because it dramatizes Sampson's own conflicted psyche, as has been argued recently (Campbell), but because it exemplifies cultural strategies for containing dangerous models of female conduct; strategies employed in this case by a representative of liberal republican print culture who consistently advocated improved educational opportunities for women.3 Examining the cultural influences that shaped Mann's appropriation of Sampson's story documents emphatically the shifting gender politics

In one way or another, an interest in has been present in from writings of Gorgias and Plato, through treatises on Rhetoric and Belle Lettres,' and on to work of Kenneth Burke, particularly his notions of identification and consubstantiality.2 As in many disciplines, has played its part implicitly in rhetorical theory and pedagogy. For example, reader response criticism addresses in terms of affective and subjective aspects of epistemic and composition theory; rhetorical interest in memory addresses theories of knowledge, sources of inspiration, and subjectivity in prewriting (see Rider, Reynolds), all of which are body-centered; bodily delivery remains a concern in speech communication. The rhetoric of and, more specifically, of medical science, explores ways in which medicalized is both socially and discursively constructed (see Duden). More recently, feminist rhetoricians such as Janice Norton have begun a historiography of which focuses on need to reread a rhetorical theory that theorizes without reference to sexual difference. Only recently, however, has the body as such become explicit locus of debates about interrelation of power and discourse. This annotated bibliography surveys germinal texts which read in terms of epistemology, gender construction, and social inscription of meaning. Its intent is to assist rhetoricians who wish to investigate as a crucial site of intersection of persuasion, discourse, and power. More explicit discussions of began when Anglo-American feminists asserted that the personal is political and French feminists exhorted us to write body. Since then, a number of disciplines have begun to work out what this focus on personal and could possibly mean: gendered body? symbolic body? social-political body? discursive body? While feminists are credited with initiating discussions of female as text or site in which issues of power are hotly contested, has become locus of cultural, historical, sociological, philosophical, and literary, as well as gender studies. As Anthony Synnott reminds us, is

Sophistical Rhetoric in Classical Greece by John Poulakos. Columbia, S.C.: University of South Carolina Press, 1995, pp. xiv + 220. Prisoner of History: Aspasia of Miletus and Her Biographical Tradition by Madeleine M. Henry. New York and Oxford: Oxford UP, 1995; 201 pp. Reclaiming Rhetorica: Women in the Rhetorical Tradition edited by Andrea A. Lunsford. Pittsburgh, University of Pittsburgh Press, 1995; xiv; 354. Political Rhetoric, Power, and Renaissance Women eds. Carole Levin and Patricia A. Sullivan. Albany: SUNY Press. 1995. 293 pp. Allegories of America: Narratives, Metaphysics, Politics, by Frederich Michael Dolan. Ithaca: Cornell University Press, 1994, 232 pp. The Past as Future by Jürgen Habermas (Interviewed by Michael Haller); edited and translated by Max Pensky. Lincoln, NE: University of Nebraska Press, 1994; xxvi; 185pp.

In the summer of 1763, James Boswell witnessed Quaker woman speaking to her Sunday gathering. Shortly thereafter, Boswell remarked on the event to Samuel Johnson. Sir, Dr. Johnson replied, a woman's preaching is like dog's walking on its hinder legs. It is not done well, but you are surprised to find it done at all.' Johnson's comment expresses two significant features of early modem rhetorical practice: women's public address was rare, and it was widely considered an affront to conventions of cultural discourse. Neither comes as surprise for those familiar with eighteenth-century public life; but they do serve as prompts to the question: How and to what effect was women's speech portrayed in this period? In searching for answers, we are led back toward the modem origins of rhetoric's historical association with misogyny. I examine in this essay popular representations of women as speakers in the eighteenth-century. Surveying prominent journals, reviews, newspapers, and magazines, we can better understand how rhetorical conventions help to condition audiences and habituate responses. One such rhetorical convention-misogynist satire-is here examined as force in shaping attitudes toward women as speakers. My interest is not so much in the formal properties of satire-though we must reckon with rhetorical form-but more in convention and content as modes of insinuation. satiric portrayal of women by men in eighteenth-century England may be grouped for synoptic purposes according to two general characterizations: (1) Womens's speech is perverse, and (2) it is meaningless. Subsidiary associations interlard this body of satiric literature, including images of violence, victimage, and absurdity. Together, these satiric representations help to establish patterns of reception, habits of perceiving women's speech as naturally aberrant. Insofar as such images of women's speech were promoted in popular and pejorative terms, we may accord to the eighteenth-century male satirists significant role in shaping modern attitudes about women and speech. My analysis thus enters into the arc of rhetorical action where production and praxis meet-that is, at the point where misogynist convention and audience inclination touch. I hope to thereby establish the destructive force of such satire, and to show that it functioned to withhold from women incentives to public address. This study, then, takes as its point of departure Felicity Nussbaum's observation on eighteenth-century discursive practices. The context of antifeminist satires, she writes, creates myth of assumptions that resonate in the satirists's minds. Women, as the violator of the authority of her contractural bonds to the patriarchical order, dares to disdain that authority in the Restoration

readers a philosophical endorsement of rhetoric, an argument for narrative, a hypotactical defense of parataxis, and a serious discussion of playfulness. The one exception to this cryptodialectical commentary is Jarratt's second chapter. There she skillfully avoids the binary trope of mythos-logos, rejects convincingly the logic of linear historical progress, and demonstrates nicely how the sophistical affinity for nomos shifts our attention from a questionable and outdated dichotomy to a field large enough to include both binary terms and meaningful enough to transcend their differences. Dismissing neither mythos nor logos, nomos appropriates both, and in so doing invents something other that problematizes the already familiar. Unfortunately, the story of nomos is only half of a larger sophistical story. The other, opposing half, the story of physis, finds itself associated only with the philosophers. Insofar as Antiphon's and Hippias' arguments for physis support part of her agenda, this omission or misassociation is all the more perplexing. In the 1850's George Grote observed that the sophists were the mainstream intellectuals in their culture and Plato an eccentric reformer. True, many historians of philosophy reversed this historical reality, making Plato the intellectual king and the sophists his unworthy subjects. Now Jarratt urges historians of rhetoric to give the sophists, women, and teachers of English composition a more prominent role in the new histories of rhetoric. Recent works by Vickers, Conley, and Bizzell are already doing what she is urging. If Jarratt is looking for more recognition as a historian of rhetoric, a feminist intellectual, and a teacher of college composition, she has a great deal more support than she may realize.

My contribution to this issue of RSQ relates my thoughts and conclusions about the value of some of Bakhtin's ideas to conversations about reading and feminism, and in that respect it resembles a traditional academic essay., But what began as a traditional essay that presented and defended a thesis is now informed by an overt narration of the development of my thinking and reading. I make this statement not to disclaim but to explain my approach to writing as a woman about Bakhtin. To read or write about reading and writing processes is a difficult undertaking; as readers and writers in the academy we are hyperaware of the claims made by an author and the degree to which her text adheres to or embodies her claims. What follows is as much an attempt to recreate and relate the changing relationship between Bakhtin's work and my own thought as it is to outline and review feminist interpretations of Bakhtin's work. At some point after first reading Marxism and the Philosophy of Language and The Dialogic Imagination, when composing the first draft of my dissertation, I felt compelled to stop and consider my reading process because I was having trouble writing about what I had read. When stumbling through writing the section of my dissertation that explicated some of Bakhtin's concepts, I thought I was facing a case of writer's block, and when I questioned the cause of the block, I attributed it to lack of comprehension. So I began rereading, secretly hoping that careful reading-noting important concepts and topic sentences and underlining and looking up unfamiliar words as my elementary and high school teachers had suggested-would bring me better understanding. I found as I reread Bakhtin that my trouble wasn't lack of comprehension; I could reel off neat definitions and thorough explanationsthat's what passing my Ph.D orals was all about. The trouble was, I wasn't contributing anything. My writing was empty. Paragraph after paragraph did nothing but paraphrase and quote Bakhtin and his commentators, allowing them a monologue in my text. Some writing teachers would argue that I began writing too soon or that I hadn't spent enough time prewriting and formulating my own opinions about the material, and this is probably true to some extent. But more than a matter of the writing process, my difficulties resulted from my sense of myself as a reader and novice theorist and Bakhtin as a writer, master theorist, and authority. What I was encountering in my reading process is what I believe many students (particularly those designated developmental) experience. Teachers, textbook authors, counselors, administrators, parents-by virtue of

Almost all modern historians of rhetoric have undertaken to separate the men from the boys. But while rhetoric itself was talked about among men, it was to boys, and the handbooks that we have inherited-as well as most of those that we have lost-were intended for the instruction of the young. Feminist objections to classical rhetoric as been conducted among men-not women are consonant with this analysis, but I wish to emphasize here the ageism and academic self-hatred that we support when we accept the suppression of the pedagogical aspects of the history of our profession.' The dismissal of earlier pedagogical textbooks by both traditional and revisionist historians of rhetoric seems to me to be part of post-romantic unteachability topos, which assumes that what is most important about education is what least resembles the classroom.2 This topos is reinforced by more recent one that can be equally debilitating: the fear of teaching topos, in which having taught becomes synonymous with having oppressed.3 We can see their suppression of the pedagogical focus of classical rhetoric in the choice of rhetoric texts from earlier eras that traditional historians elevate to authoritative status. At one extreme is the modern canonization of Aristotle's Rhetoric, text that was never popular as pedagogical treatise in the ancient world, and at the other the rejection of Cicero's De invenltione and the Pseudo-Ciceronian Rhetorica ad Herenniurn. two rhetoric handbooks widely used in schools for hundreds of years. It is to the credit of traditional historians of rhetoric who are attempting to reclaim classical rhetoric as viable and important pedagogical alternative that they have been affected by this prejudice against pedagogy more in what they say than in what they do. Corbett's Handbook of Classical Rhetoric, for example, lavishly praises Aristotle's Rhetoric but, as the title reveals, presents its pedagogical material in fashion much closer to that of the Ciceronian tradition. Thomas Sloane, making passionate appeal in College English for the reclaiming of Ciceronian invention, dismisses De inventione as a famous and regrettably enduring handbook (462) before proceeding to extrapolate pedagogical content readily available in De invenhtione from the more diffuse and less pedagogically relevant De oratore.4

(1992). Understanding differently: Re‐reading Locke's essay concerning human understanding. Rhetoric Society Quarterly: Vol. 22, Feminist Rereadings in the History of Rhetoric, pp. 75-90.

(1992). Plato's feminine: Appropriation, impersonation, and metaphorical polemic. Rhetoric Society Quarterly: Vol. 22, Feminist Rereadings in the History of Rhetoric, pp. 109-123.