To survive the unfolding civilizational crisis will require thinking/feeling (sentipensar) across discordant struggles and systems of thought and breaking the repetitions of diagnostic criticism. To these ends/beginnings, I offer a Counterallegory of the Cave to revision The World by listening to those “strange prisoners” Plato stripped of voice/agency. What might The World, or discipline, look like if its origin stories were grounded in the cave’s pluriversal shadows rather than in the light/dark, master/slave, reason/emotion, and other/ing dualisms of Plato’s allegorical cosmovisión? I follow the cave dwellers into the shadows through a rhetorical slipstream—a speculative “weird rhetoric” where genres, temporalities, epistemologies, peoples, cultures, struggles, histories, contexts, and ontologies overlap, collide, and collude with one another—and move horizontally across the radical space-times where the undercommons of Black Study meet the epistemic south. I perform this rhetorical slipstream in the spirt of Stefano Harney and Fred Moten’s call for refusing the order of discipline and Louis Maraj’s Black Feminist-inspired undisciplined scholarship, Katherine McKittrick’s “method-making” approach to Black Studies and her subversive/nonlinear use of Footnotes, and Darrel Wanzer-Serrano, Walter Mignolo, Arturo Escobar, Raka Shome, and others’ demand for delinking from the modern/colonial episteme.

ABSTRACTThe unique experience of Black Americans in the United States produces a physical and cultural space with a long history of misuse, commodification, and theft of the Black imagination and Black culture. These spaces, which also historically complicate notions of privatization and ownership, are replicated online today. In this essay, we propose the corner as a lens through which to interrogate whether Black networks online potentially produce a rhetorical digital commons and, further, whether the theory and practice of “the commons” adequately make space for the particular historical reality of Black America. To do so, we focus on three social media platforms wherein Black digital praxis meets the possibility of the corner: TikTok, Twitter, and Black Planet. These digital corners provide lessons that center the Black experience on- and offline, and point toward possibilities and limitations in our digital future. Ultimately we argue that the corner contradicts hegemonic modes of white supremacy in public spaces while also spotlighting the brutal realities of gentrification, commodification, and theft that fortify the exploitation of Black communities.KEYWORDS: Black/African American rhetoricdigital commonsdigital rhetoricsocial media Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 We use Black liberation here to reference freeing Black persons from multiple forms of political, social, and economic subjugation. Black liberation movements, theories, and theologies have been espoused by numerous organizations. Here. though, we reference any orientation toward this perspective whether explicitly named by individuals or simply inferred through their online activities. See Stokley Carmicheal’s “Toward Black Liberation” and Keeanga-Yamahtta Taylor’s From# BlackLivesMatter to Black Liberation.2 See André Brock, Jr.’s Distributed Blackness, especially chapter four, for an insightful analysis on breaking the dichotomy of ratchetry and antiracism.3 See Nakamura 181–93.

Exhortations to tend to the flourishing of one’s gut microbes have increased in past years and can be recited by rote: consume pre- and probiotics, diverse plants, and fermented foods; avoid unnecessary medicinal antibiotics and antimicrobial products. Recognizing that all frontiers of enclosure require corollary rhetorical enclosures, this essay locates the human microbiome as an imminent frontier of simultaneous capitalist and rhetorical enclosure. Human microbiome rhetoric encodes microbial life as a contained asset and narrowly frames human-microbe relations as the concern of responsible neoliberal consumers. Individual health as the ambit of concern should give way to the understanding of human-microbial relations as a shared multispecies concern—a visceral commons. Foregrounding the rhetorical dimensions of the practices that manage a crucial relational resource, a visceral commons coheres by means of intense feeling regarding the ways in which an always already distributed yet crucial resource irrevocably entangles us. This essay borrows concepts from commoners to close with four gestures resistant to the rhetorical enclosure of the human microbiome.

This essay examines how the concepts of enclaves, satellites (Squires), and undercommons (Harney and Moten) intersect in ways that create space for fugitivity, anticolonial thinking, and futurity. Enclaves and satellites can function as a place of hiding to protect radical gestures, ideas, and activism, whereas the undercommons work as spaces to upend institutions, organizations, and cultures. Using the “brown” commons (José Esteban Muñoz) as examples, I argue that, in conversation, the brown commons and undercommons work rhetorically through fugitivity and futurity (as inspiration, connection, and hopefulness) to create spaces of refuge, rupture, and precariousness. In this study, various art forms from Colombian and Chilean artists illustrate how refuge, rupture, and precariousness rhetorically function in public spaces as well as enclaves or satellites; provide the kind of in-between cracks of nourishment, growth, and feeling/being alive geared toward futurity; but can also reinforce anti-Blackness through erasure. In the end, I argue that the undercommons as a theoretical framework informing the brown commons might resist some of this anti-Blackness that resides within latinidad across the Américas.

ABSTRACTThis research demonstrates how public memorializing can enable practices of the undercommons. Using the Equal Justice Initiative’s Soil Collection Community Remembrance Project as our case study, we demonstrate how coalition-building shapes memory in the creation, rather than viewing, of memorial artifacts. We argue that the Soil Collection CRP enables two practices of the undercommons, Black study and unsettling grounds, and we contribute to conversations in rhetoric, ecology, and memory by offering a geologic approach that emphasizes the erosive quality of time.KEYWORDS: Black studycoalitiongeologypublic memorysoilundercommons AcknowledgmentsThe authors thank the College of Arts & Sciences and Humanities Center at the University of San Diego, E. Johanna Hartelius, Joshua Trey Barnett, Margaret E. Solace, and the anonymous reviewers. We also thank the Equal Justice Initiative and its participants for preserving this memory.Disclosure StatementNo potential conflict of interest was reported by the author(s).

This essay develops a rhetorical theory of the commons that accounts for both its ontological and political dimensions and contributes to conversations between new materialist rhetorical scholarship and critical rhetorical theories of human power relations. We develop such a theory by considering how the dimension of ontological entanglement that Ralph Cintron describes as the “deep commons” materializes through systemic organizations of affect that foster some relational capacities at the expense of others. This framing allows us to study capitalism and commoning as affective-rhetorical systems that capacitate the deep commons through distinct practices of boundary-making. Whereas capitalism produces boundaries that treat the deep commons as a source of tendentially limitless growth and enact a split between nonhuman nature and human society, commoning practices draw boundaries aimed at plural and interdependent relation between commons systems and their constitutive outsides, enabling more robust expressions of the deep commons to emerge.

This essay explores the controversy surrounding the Women’s Rights Pioneers Monument (WRPM) that was unveiled in Central Park on 26 August 2020 to commemorate the centennial anniversary of the Nineteenth Amendment. To read the WRPM’s commemorative process and product, I use an intersectional feminist analytic to consider how interlocking concerns of gender, race, and power inflected the debates and decisions that shaped the WRPM. This intersectional analysis explores how the WRPM became an opportunity for the public to wrestle with the ways this statue could (not) address a complicated suffrage history that would celebrate women’s collective activism and reckon with its racist past.

Click to increase image sizeClick to decrease image size Disclosure StatementNo potential conflict of interest was reported by the author(s).

Click to increase image sizeClick to decrease image size Disclosure StatementNo potential conflict of interest was reported by the author(s).

This essay applies rhetorical framing analysis to vernacular student-created discourse promoting the Palestinian-led boycott, divestment, and sanctions (BDS) movement and Palestinian rights. The results of this study suggest that pro-BDS student activist-rhetors typically frame the BDS movement as a nonviolent movement to achieve Palestinian rights and hold Israel accountable for an ongoing system of oppression, discrimination, settler colonialism, and apartheid against Palestinians. This framing relies on the values of justice, freedom, equality, and joint struggle—values that strongly overlap with social and racial justice discourses focusing on intersectionality and justice for marginalized and oppressed peoples. In response to the rhetorical ecology for pro-BDS discourse, including counterframing by Israel advocates and the doxa that BDS is antisemitic, pro-BDS activist-rhetors regularly denounce antisemitism, emphasize Jewish support for the BDS movement, and draw comparisons to other struggles for justice and liberation.

To warrant the weakening of the Voting Rights Act of 1965, the Supreme Court’s conservative majority has actively manufactured ignorance of racism in the realm of voting. Through an analysis of majority opinions in Shelby County v. Holder (2013), Abbott v. Perez (2018), and cases concerning states’ antivoting fraud restrictions, I demonstrate how considerable evidence of racial discrimination is deemed to fail the standard of proof imposed by the court. I offer the term postracial presumption to account for how dominant publics are empowered to reason as if the United States was beyond race, to employ postracial premises to warrant judgments for which there is insufficient evidence and, indeed, for which there is considerable disconfirming evidence. The essay demonstrates how presumption and proof burdens can be critical tools in the study of postracism and is suggestive of how racial ignorance cannot simply be rectified by more proof.

Click to increase image sizeClick to decrease image size Disclosure StatementNo potential conflict of interest was reported by the author(s).

ABSTRACTThis essay examines religious trauma by introducing two critical terms to rhetoricians, especially those working in mental health rhetorics: testimonial silencing and hermeneutical marginalization. Since Marlene Winell wrote about Religious Trauma Syndrome nearly three decades ago, the emergent field of religious trauma has only grown. However, we still lack critical vocabulary to describe various types of religious harm, especially epistemic injustice. By examining religious trauma through the lens of epistemic injustice, I center marginalized bodies who have been historically harmed as knowers. I also offer epistemic associative pleasure as a digital intervention. Now, new religious speakers can create their own good words and other ways of knowing by speaking back on social media.KEYWORDS: Epistemic injusticehermeneutical marginalizationmental healthreligious traumatestimonial silencing Disclosure StatementNo potential conflict of interest was reported by the author(s).

This essay argues for a (re)turn to the potential of hypertext by entangling it with/in material rhetorics. A (re)turning—turning over again—troubles and decolonizes traditional understandings of hypertext as either technological product or trope by demonstrating how hypertextuality is [also] a matter of matter. More specifically, this essay uses ethnography as “deep theorization” to extend Angela Haas’s notion of wampum-as-hypertext. I analyze the hypertextual rhetoricity of matter in students’ digital learning environments and demonstrate how these places iteratively become agential and transformative, thus (re)making the digital learning experience. This theorization of digital-learning-spaces-as-hypertexts draws attention to the need to (re)conceptualize digital spaces in terms beyond that of efficiency and carefully (re)consider what it means to [better] teach with/in digitally mediated environments.

Multispecies rhetoric functions as an umbrella for diverse approaches to more-than-human communications that invoke distinct varieties of relations among human and other creatures. Amid that diversity, rhetorical engagements in which all creatures “speak” with others in mutual, iterative exchange can become lost. My argument is, first, that this particular variety of multispecies conversation is rare in discussions of multispecies rhetoric because rhetorical engagement “with” other creatures is often underspecified, and because it is incompatible with Aristotelian foundations that still often underpin rhetorical inquiry; and second, that it should be cultivated so that humans can invite other creatures to be more interesting than the anthropoexceptionalist lens may suggest, such that we can accomplish more together. A multispecies rhetoric wherein humans speak with other creatures, not only speaking for, about, or around them, requires drawing a distinction between capacities to affect/be affected and assumptions about any creature’s internal state of mind.

This essay centers the legal and coalitional strategies of Black feminist Civil Rights attorney Florynce Kennedy in pre-Roe v. Wade abortion rights advocacy. Examining the depositional records of the 1969 case Abramowitz v. Lefkowitz and its subsequent distillation into the 1971 book Abortion Rap, we demonstrate how Kennedy’s rhetorical tactics enabled white women’s reproductive experiences to be intelligible—but centered—as expertise in the legal domain. Kennedy’s lines of questioning enabled feelings about unwanted pregnancies to become intelligible as expertise, challenging the authority of established experts. Kennedy impatiently leveraged her expert knowledge of the legal system to manage the state’s objections that threatened the well-being of witnesses and integrity of the case. While Abortion Rap appealed to the intersections of Black women’s reproductive concerns, it also hindered the possibility for coalitional trust to be built between legal experts and Black Power activists around abortion advocacy.

After #BlackLivesMatter protests in summer 2020, many leaders in the US South reevaluated monuments dedicated to the confederate and segregation eras. Black affiliates of the University of Arkansas used the Twitter hashtag #BlackatUARK to demand the removal of memorials commemorating a segregationist senator and share their experiences of anti-Black racism on campus. We argue that #BlackatUARK provides a counterpublic memorial of campus life that opposes and transforms dominant public memories, geographies, and subjectivities. Our analysis of the hashtag expands the conceptual boundaries of the kairos/metanoia partnership to show how digital counterpublic memories gain momentum and produce tangible rhetorical effects across both digital and nondigital contexts. During its circulation, the hashtag opens and sustains a kairotic moment fueled by the exigent flow of memories of anti-Black racism on campus. Simultaneously, the hashtag ignites a metanoic moment whereby allies mobilize their regret about a shameful past to plan a more just future.

The Spanish flu’s efficacy of spreading across El Paso was in part due to neoliberal governments and racially prejudiced free-market economies exploiting a natural ecosystem to marginalize a Latinx community. This study identifies the tragic consequences these actions brought about for an entire city of both marginalized and privileged. This work argues for a new paradigm of rhetorical agency that accounts for interactions between rhetorical ecologies happening over time. This work demonstrates this paradigm through government policies, newspaper articles, press releases, and ecological surveys of El Paso, Texas, beginning with the early nineteenth century through the first years of the Spanish flu (1918–20). Through the lens of rhetorical methods concerning agency distribution and radical interactionality, we see how one neighborhood played a vital role in the epidemic’s spread throughout the city.

This essay uses Aldo Leopold’s essay “Thinking Like a Mountain” as a heuristic for analyzing the rhetorical processes of erasure that have created one of the largest open pit copper mines on the planet: The Bingham Canyon Mine (BCM). Contributing to studies of corporate rhetoric, persona criticism, and nonhuman agencies, I argue that the BCM, and its corporate owner Rio Tinto, is characteristic of Being-in-the-Anthropocene and informs rhetoricians about our extra-human ethos, or manner of dwelling, as an entwinement with corporate actors. Taking Rio Tinto as a synecdoche for corporate personhood and persona (prosōpon), I make the case for an ecological approach to corporate disclosedness that accounts for the earthly resources of corporate rhetorical invention (e.g., copper). Through the later work of Martin Heidegger, I show how the BCM has become a standing reserve within a corporate world picture that is rhetorically apparent in the rhetorical architecture of Salt Lake City, Utah.

The Bhagavad Gita—an acclaimed and venerated ancient sacred religious and philosophical text integral to the Hindu faith—shows several rhetorical strategies. To figure out these strategies, in this essay I analyze the Gita using the Nyayasutras method—a systematic guide to rhetorical analysis of Hindu philosophy. Rhetorical scrutiny is applied to the dialog between two main characters of this sacred text: Bhagavan Krishna and Arjuna. I first introduce the Gita and its significance for rhetorical scholarship. In what follows, I present briefly the Nyayasutra method and discuss three types of rhetorical strategies found in the text: Astikya/bhava (ontological) strategy, jnapaka (revelatory) strategy, and tattva/nyaya (axiological) strategy. I also discuss very briefly some counter-arguments that are offered in the rhetoric of the Gita. My rhetorical analysis contributes to the rich ongoing academic discussion of Hindu rhetorical traditions and deepens existing English-medium scholarly discussion about rhetorical strategies employed in the text.

Click to increase image sizeClick to decrease image size Disclosure StatementNo potential conflict of interest was reported by the author(s).

Click to increase image sizeClick to decrease image size Disclosure StatementNo potential conflict of interest was reported by the author(s).

ABSTRACTRhetoric scholars often turn to the sciences to understand animal rhetorics, but rarely query how scientists themselves listen to nonhuman modes of communication. This essay demonstrates how biologist Katy Payne employs a fully embodied method of listening in order to hear the songs of the humpback whale as well as feel the infrasonic rumbles of African elephants. Payne’s method of inquiry serves as a model for rhetorical listening beyond the human, and anthropologist Eduardo Kohn’s theory of an open semiosis is applied to understand Payne’s unique method. Rhetorical listening to the open semiosis offers a form of empiricism in which scientists, led by affect, intuition, and feeling, become more like witnesses than observers.KEYWORDS: Animal rhetoricsKaty Paynenew materialismsrhetorical listeningrhetorics of science AcknowledgmentsThe author thanks the two anonymous reviewers and the journal’s editor for providing insights that transformed the essay from start to finish. This project would not exist without the generosity of Katy Payne and the support of Debra Hawhee. Writing group members Sarah Adams, Curry Kennedy, Ashley Ray, and Michael Young also believed in this draft at its earliest stage. This article further benefitted from the intellectual community in Byron Hawk, Diane Keeling, and Thomas Rickert’s Rhetoric Society of America’s “The Futures of New Materialism” Workshop. Many thanks to Ed Comstock, Linh Dich, Anita Long, and Joe Vuletich who endured my endless frustration with the “meaning of meaning.”Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 To listen to these songs, visit https://www.youtube.com/watch?v=sjkxUA041nM.2 Hereafter, I will use “Payne” to reference Katy Payne and use Roger Payne’s full name to avoid confusion with their shared last name. This intensive interview was deemed Institutional Review Board exempt from Penn State’s Office of Research Protections in 2018. There is no conflict of interest in writing or publishing this work.3 Recently, Gries has introduced a methodology for new materialist rhetoric studies, called new materialist ontobiography (NMO), that “draws attention to our sensorial, embodied encounters with entities in our local environment” in situ, or through experiential practice (302). My grounded theory approach works similarly to Gries’s NMO, but rather than focusing on my own experiential encounters, I focus on how scientists like Payne make sense of their sensory encounters with nonhuman rhetoric.4 The songs featured in Science were based on the recordings of Naval engineer Frank Whatlington, who was the first to take the Paynes out in the Atlantic Ocean to hear the songs of the humpback whale. Later, the Paynes would go on to conduct their own recordings of humpback whales off the coast of Hawaii and of right whales off the coast of Patagonia.5 Because of its embodied nature, listening, like seeing, is never neutral, as Indigenous sound studies scholar Dylan Robinson points out with his notion of “hungry listening.” Listening is a “haptic, proprioceptive encounter with affectively experienced asymmetries of power” filtered through how individuals attend, or not, to race, class, gender, and ability (11). Payne’s positionality as a white, middle-class woman with an Ivy League education certainly afforded her the ability to listen to whale songs for years on end without the need to make those songs mean, to publish about them, and/or profit from them. Yet what sets Payne’s form of listening apart from that of other scientific epistemologies is that she doesn’t seem to listen “hungrily,” or try to make the whale sounds “fit” colonialistic interpretations (Robinson 6).6 In The Sensory Modes of Animal Rhetorics, Parrish explains via Peirce’s “sign properties” how this detached perspective arises: “Firstness is simply a sign’s feeling or one’s sense of a sign. Secondness is the level of physical fact, of a sign’s material reality. Thirdness is the level of general rules that governs firstness and secondness in any given object” (116). To symbolize, then, is to be caught up in thirdness, or to be able to consider how the symbol functions via cultural influence.7 This moment of “regrounding,” of sinking into the open semiosis, of knowing affectively and intuitively beyond the symbol, is not dissimilar from what Rickert has called attunement.8 The field of biosemiotics studies this open sharing of signs between human animals and the natural world, even considering how signals are sent within the human body. Jesper Hoffmeyer works parallel to Kohn when he posits that human animals are able to signify about the natural world because the natural world is itself signifying. “How can signification arise out of something that signifies nothing?” (3), Hoffmeyer asks. Hoffmeyer, too, like Rickert, relies on Uexkhull’s theory of Umwelt to theorize communication and meaning beyond the human. For Hoffmeyer and others in biosemiotics, Umwelt comes to explain how all organisms live first and foremost in their own unique “semiospheres” (vii). Parrish further highlights that zoosemiotics also treats the sign as the basic unit of life (44). Kohn thus aligns with these arguments, but would perhaps avoid the bio- and zoo- distinctions, as, for him, semiosis is an open whole.9 In The Incorporeal, Elizabeth Grosz argues that there is an element of the immaterial in every new materialism. Rhetoric’s study of sensation and affect, as Davis’s “rhetoricity” highlights, provides the ideal lens needed to shed light on where the immaterial is located in new materialisms as well as what role it serves therein.

This essay examines the queer rhetorical capacities of what the pornographer, poet, professor, and tattoo artist Samuel Steward called latriniana—sexual graffiti located in public lavatories. While this genre’s rhetorical objective is often associated with sexual solicitation, this essay argues that latriniana proffers a destabilized logos—always in motion, roving along a continuum of cohesion and disintegration, while never truly landing on any definitive form. As a result, the genre exemplifies what Jonathan Alexander and Jacqueline Rhodes have cited as queer composition’s impossibility. Using samples of latriniana collected from gay bars in San Francisco and New York City, the essay traces the rhetorical gestures inherent to the genre, exploring the way latriniana enables a multiplicity of readings, and thus embodies the chimerical, uncontainable queer logos.

Desire confounds rhetoricians and sexologists alike. In this essay, I draw on Karen Barad’s agential realism to theorize sexual desire as a “phenomenon”: a dynamic entanglement within and between bodies, including physiological processes, stimuli, awareness, and the instruments deployed to measure it. These relational elements intra-act in the context of enduring social forces that shape our experiences. Juxtaposing contemporary clinical research and an influential sexual survey, The Hite Report, as “agential cuts,” I examine how the phenomenon of desire is complexly rhetorical, as the elements comprising desire collaborate to mobilize and inhibit behavior but may also be subject to gendered intervention and constraint.

From 1821 to 1830, Americans took an intense interest in the Greek Revolution. Their experiences of the revolution were, with very few exceptions, entirely textually mediated. In this context, nationally prominent editors such as Hezikiah Niles of Baltimore exercised an outsized influence over how people understood the war. Niles’s reporting on the conflict revolved around atrocity narratives in which “monstrous” Turks slaughtered innocent, “civilized” Greek Christians before an uncaring world. In his writing, Eastern barbarity and European conspiracy combined to present a stark case of American moral exceptionalism, which has long been a normative assumption of public understandings of foreign policy. I argue that Niles’s atrocity narratives hinged on the figure of “peripheral subjects,” or onlookers to atrocities who bear a moral responsibility for their melioration. By focusing on the in/actions of European peripheral subjects, philhellenes used the excessive violence in Greece as a means of denouncing America’s rival powers and thereby creating rhetorical space for an exceptional American national identity.

The United Nations Population Fund publications in 2011 and 2014, The State of the World’s Midwifery, both argue that midwives in poor countries need to be professionalized for the good of their countries and of women and children worldwide. These narratives of professionalization as the road to stability, health, respect, and women’s welfare are tangled within broader narratives of neoliberalism. These broader narratives borrow familiar commonplaces from the feminist health movement and colonial reasoning to limit global midwifery’s scope to a neoliberal system of value within a neocolonial development agenda. Using definition as a grounding commonplace to argue for the professionalization of midwives in poorer nations, these reports potentially disenfranchise many birthing people and their attendants in these nations who do not fall under the professionalized definition of midwife.

ABSTRACTDuring a 2018 sentencing hearing of former Olympics and Michigan State University doctor Larry Nassar, 156 survivors offered Victim Impact Statements, and Judge Rosemarie Aquilina made national headlines for her impassioned responses to each survivor. This essay shows how Aquilina’s responses use epideictic rhetoric to make audible a judicial practice of feminist witnessing of assault testimony. In so doing, Aquilina challenges the way blame “sticks” to survivors and casts a scrutinizing gaze on a culture that silences survivors; praises the individual act of testimony and constitutes a collective of “sister survivors,” thereby fostering connection and potential for coalition building; and reframes sexual assault testimony as a public act with socially transformative effects.KEYWORDS: Epideictic rhetoricfeminist judicial theoryfeminist witnessingsexual assault Disclosure StatementNo potential conflict of interest was reported by the author(s).Notes1 I rely on the VIS reproduced on the website In Our Own Words, a resource created by Heartland Independent Film Forum and sponsored by the Michigan Daily Newspaper, MSU’s student paper. Because the statements were published with survivors’ permission on inourwords.org as an educational resource, I have used the survivor’s name if it was released. In cases where it was not, I use the number or symbols that appear on inourwords.org.2 The VIS followed Nassar’s guilty plea to seven counts of sexual misconduct. Although the plea deal meant there would be no public criminal trial during which survivors could testify, Aquilina invited any survivor impacted by Nassar’s abuse, including parents, to offer a statement.3 Aquilina’s vengeance-focused comments also received criticism from feminists, even as they often acknowledged them as an understandable response to Nassar’s abhorrent acts (Gruber; Press). Her comments, in this moment, demonstrate the limitations of what Elizabeth Bernstein calls carceral feminism, wherein criminal prosecution is viewed as a solution to gender violence, without attention to the ways criminal law is entrenched in “masculinism, racism and cruelty” (Gruber).

This essay examines how US Christian nationalists have come to rely on the motto “In God We Trust” as a piece of theistnormative legislation that they believe legitimizes their understanding of the United States as a Christian nation. Through an analysis of archival documents and congressional hearings, I demonstrate how Christian nationalists played a key role in the establishment of “In God We Trust” on coins and as the national motto that has allowed contemporary Christian nationalists to point to the motto as “proof” that the United States is a Christian nation. This project challenges the taken-for-granted historical narrative that the motto “In God We Trust” is a secular celebration of US religious heritage through demonstrating how the motto, from its beginning, has functioned to promote and mask Christian nationalism, often at the expense of marginalized groups.

As a counterpoint to rhetorical velocity, this essay proposes rhetorical stillness, the property of texts that are designed to have limited circulation but high audience engagement. Drawing from an analysis of Byzantine iconography, the essay examines how a rhetorical ecology of beliefs and embodied practices can slow down a text’s circulation and create space for audiences to have transformative encounters.

Shared governance, the principle that faculty members have a role in governing the institutions in which they work, in the American university is in crisis. Do the principles that underlie shared governance retain their efficacy in the contemporary, neo-liberal university? In this essay, I examine the commonplaces that underwrite our contemporary understanding of university shared governance and the practices that are animated by them: the idea of the university as a public good, the idea that faculty expertise grants them a governance role, and the assumption that governance provides stability, security, and continuity to the institution. The essay examines the development of shared governance as a (rhetorical) means of providing order through consensus, analyzes recent instances of governance crises in American higher education, and proposes an alternative set of commonplaces with which to address a period in American public higher education characterized by mobility, unsettlement, and vulnerability.

This essay argues for embodied dialog among scholars from different global situations as an academic practice crucial to anticolonial transformation. The essay illustrates this practice by recounting the critical interpretations of two differently situated anticolonial persons and the changes in interpretations wrought by our dialog. We draw on postcolonial and dialogic orientations and recent materialist theories that envision rhetorical scholarship as "making" in order to encourage expansion of the range of depictions of Muslims in literature. The analysis employs a persona theory revised through Burkean dramatism and the anticolonial perspective. The transformative potential of the approach is illustrated by a dialogically executed analysis of the Pakistan-focused novel, The Spinner's Tale, by Omar Shahid Hamid.

Communicative acts that deliberately disrupt how an audience understands them as either fiction or nonfiction are well-known phenomena. Still, the rhetoric of such disruptions has yet to be systematically investigated. This essay treats the experience of such disruptions as a distinct form of reflexivity, conceptualizing it as metanoic reflexivity. Drawing on recent work on fictionality theory and on theories of metanoia, the essay uses this concept to describe the reading effect that is produced when a rhetor uses nonconventional forms of fictionality to disrupt how an audience ascribes relevance to a communicative act. Through readings of Democratic campaign rhetoric from the US presidential election of 2020, the essay directs attention to how this reflexivity has moved from artistic practices to the communicative mainstream, investigates how it operates, and discusses its potential deliberative ramifications.

This essay explores the figure of “liberal tears” as a manifestation of contemporary sadistic conservative discourse in the United States. Sadistic rhetoric betrays an underlying structure of affect where hate and desire coincide. Its primary work is to enforce separation between sadistic subjects and fantasy objects that appeal to them in ways that must be disavowed for their identities to remain coherent. The liberal other is a figure both promising and threatening overwhelming enjoyment. Because of the ways in which it relies on separation and identification to generate enjoyment for its subjects, strategies like satire and empathy are insufficient to respond to sadistic conservative discourses, but rhetoric’s capacity to destabilize identities and undermine certainty remain promising contributions to engaged scholarship.

Rhetorical studies of water-related controversies highlight multiple interpretations of water at stake. Yet nearly every dispute over water involves not just contested meanings but contested ontologies. This essay examines water ontologies in a controversy over water wells in Ontario, Canada, which residents claim were affected by pile driving for wind turbine installation. Drawing on Annemarie Mol’s theory of multiple ontologies and the Bakhtinian term, chronotope, I show how different water ontologies emerge from spatiotemporal orientations and shift how expertise is enacted. Common water ontologies, water-as-resource and water-as-chemical-entity, enshrine white settlers as experts, despite their different stances on the issue in question. Municipal leaders, corporate representatives, and community members enacted water as an entity knowable to technoscience and exploitable by humans. An alternative ontology introduced by First Nations leaders, water-as-lifeblood, emphasizes water as a sacred, life-giving force. Speakers authorize themselves as experts by enacting water differently.

In this essay I turn to the world-renowned book and film The Corporation: The Pathological Pursuit of Power and Profit by Joel Bakan in order to conceptualize and critique what I label the rhetoric of corporate psychopathy. Doing so, I advance two interrelated claims: first, that neoliberalism’s rhetorical force is derived primarily from its extension and alteration of liberal notions of possessive individualism into a dispositif of corporate personhood. Second, I claim that Bakan’s argument that corporations are psychopaths—and his larger rhetoric of corporate psychopathy—ultimately reinscribes rather than challenges the disciplinary functions of liberal discourse in interesting ways. Thus, while the rhetoric of corporate psychopathy is an easily digestible line of argument that offers a ready-made case against corporate personhood and rights it is an argument against corporate personhood that those who oppose corporate power ought to reconsider.

Reading The Theory of Moral Sentiments in dialog with civil rights struggles in the United States and with decolonial thinking more generally, this essay argues that sympathy constrains the conditions for social change by restricting the legibility of Black suffering. To demonstrate as much, this essay offers a close reading of Smith’s account of sympathy and of the impartial spectator, following which this essay reads #BlackLivesMatter as a hashtag and social movement whose advocacy is counteracted by antisympathetic rhetorics of white universalism, Black respectability, and masculine supremacy. In response, this essay argues in favor of decolonial acts of listening that occur in the context of a societal project of restorative justice because it is the persistence of reified colonial sympathy-allocation patterns in the United States and elsewhere that are driving the disproportionate impacts of anthropogenic climate change, COVID-19, and other historic events on nonwhite, nonmale people around the world.

As a longstanding area of practice and inquiry in rhetorical scholarship, the role of the example in rhetorical discourse has undergone its share of debates, discussions, and important advancements. One important topic of discussion on these matters involves the role of the example in providing either strategic ambiguity or experiential clarity. Through an analysis of William James’s deployment of a pragmatic rhetoric of exemplary figures in The Varieties of Religious Experience, this essay advances a view of the example as a resource for transforming the ambiguous consequences of inner ideals into pragmatic and empowered social action. In a chapter titled “The Value of Saintliness,” James invokes a cadre of saintly figures as exemplars in the attempt to cultivate democratic individuality and inspire social change efforts through the conduct of spiritual meliorism. This essay offers expanded conceptions of exemplarity and pragmatist rhetoric in contexts concerning democracy and social justice.

In this essay, I argue for more representations of Caribbean women in rhetorical studies. In the effort toward representation, specifically for Haitian women, I developed a framework named Caribbean women’s rhetorics (CWR). CWR creates an interdisciplinary, multicultural, Black feminist framework and space where Caribbean women’s lived experiences are the primary focus of making, producing, sharing, and recognizing underrepresented rhetorical knowledges that offer rich representations. To do this work, the features of CWR uphold that value via voicing, proverbs, storytelling, reflection, linguistic practices, and multimodal composing. In providing an approach for the application of CWR, I analyze my interactive digital book The Cultivation of Haitian Women’s Sense of Selves: Toward a Field of Action. With CWR, I hope to expand the existing body of work on Caribbean women’s knowledges to disrupt sociocultural inequalities and improve the quality of life for Caribbean women.

This essay focuses on writing assessment. Specifically, the author explores the embedded raced construction of writing assessment, rubrics, inter alia, commonly used in first year composition courses. The author posits that rubrics used to assess what Asao Inoue termed Habits of White Language cannot effectively assess and may be detrimental to assessing speakers from different linguistic backgrounds, specifically African Americans. The importance of Black Language (BL), rhetoric, and argumentation styles to rhetorical studies and American discourse must not only be recognized but also explored and taught as a style of argumentation. I implement an Afrocentric rubric using the principles of African American Rhetoric as a means for both expanding the rhetorical triangle and providing ethical assessment of BL in writing.

According to African women’s theorizing, nationalism can be nonpolitical. This is a novel approach to defining nationalism, which is usually seen as a purely political event. Women of the Federation of Nigerian Women’s Organizations (FNWO) developed a rhetoric of nonpolitical nationalism in the 1950s that has been ignored by the current politically elite male-led narrative of African nationalism. This marginalization of African women is mirrored in the Black rhetorical cannon as well because they are Africans in an African American-centered narrative. In order to address this double marginality and to understand their novel characterization of nationalism, this essay joins scholarly conversations in the field of women’s historical rhetorics by upholding two objectives. First, it highlights the unique rhetoric of Nigerian women in the FNWO. Second, it analyzes their words to uncover characteristics of nonpolitical thought and situate it within a broader African rhetorical tradition.

Given the influx in people of African descent immigrating to the United States from diverse national, linguistic, and ethnic backgrounds, the demographics of the US Black community has shifted significantly over the last several decades. As a result of these changes, it is imperative that approaches to rhetorical studies, especially African-centered cultural rhetorics, remain inclusive and representative of diverse Black experiences in the United States and abroad. Toward this end, the authors propose a new disciplinary subfield called Global Black Rhetorics (GBR). GBR emphasizes engaging similarities and differences across Black experiences, positions of power, and privilege, which includes acknowledging, studying, and prioritizing the histories, languages, rhetorical traditions, and practices of continental Africans, Afro-Caribbeans, Afro-Latinx, Afro-Europeans, and other people of African descent across the African Diaspora. The authors introduce a four-themed framework for GBR that includes: assessing methods of education about global Black experiences, studying and teaching Black language diversity, teaching and citing contemporary rhetors and texts from Africa and African Diasporic contexts, and prioritizing healing as a communal goal for all Black people. The essay concludes with an introduction to the contributors of this special issue whose research advances the authors’ call for a globalized approach to Black Rhetorics.

Western notions of race have never been for us. Yet culture has historically functioned as an “insider” discourse, representing our ways of living, knowing, and communing with one another. How, then, might Black folks remain mindful in our treatments of race and culture, ever cognizant of how we wield these constructs to our collective global advantage? In this essay, I reflect on how three Africana historical figures have engaged this question: (1) David Walker, whose sense of literacy in Appeal to the Colored Citizens of the World centered free and enslaved Black audiences as cultural “insiders,” (2) C.L.R. James, whose evolving sense of collective Black identity prompted him to write texts such as The Black Jacobins, a Black-centered interpretation of the Haitian Revolution, and (3) Reverend John Chilembwe, whose Africana global alliances and literacy-based leadership ignited the Nyasaland Uprising against colonial oppression in Malawi. I argue that these three figures resisted race by affirming global Black collectivity as a cultural homeplace, thus informing how we may theorize and practice Black rhetorical studies today.

In this essay, Patterson continues the tradition of turning to analysis of family as a way to challenge asymmetrical power relations within academic discourse. Through an analysis of publications and performances from three members of the author’s family—Phillip Patterson’s The Serenity of Knowing, Michael Patterson’s Humanist Solutions to American Problems: An Apolitical Approach to Governing, and Morgan Deane’s “A Light in the Night: Reopening & Operating Nightlife Venues in the Time of Covid-19”—Patterson animates Tracie Morris’s theory of grace as an African proverb performance rooted in Black family rhetoric to make visible rhetorical traditions and strategies used to create literacies for working across difference and surviving and thriving despite racist hegemonic structures of oppression. Additionally, Patterson extends their family rhetorical practices as useful techniques for decolonizing curriculum in form and content.

In this essay, I explore the rhetorical strengths and limitations of the Black identity as experienced in varying geographic locations across the globe. I draw from the work of Ruth Simms Hamilton who asked, “[A]re there a broad set of experiences which link diverse communities of the African Diaspora, temporally and spatially?” (“Conceptualizing the African Diaspora,” African Presence in the Americas 1995, 393). Hamilton believed the African Diaspora was connected via an “active site of cultural and political action and struggle,” as Black bodies remain racialized in a Western context where “being defined as an inferior race and in racial terms is pertinent to the people formation process” (404). Using the migratory/displacement narratives of the Somali diaspora as an example of a people who were, are, and are still becoming, this essay takes a geographic approach to consider the impacts of place on the Black experience, and to understand the existing nuances and diversity within it. Building on the works of Asante, Dotson, hooks, Kynard, Lorde, Royster, Sharpe, and more, I aim to examine how the Black experience feels and changes within and across geographies, and how this transforms us, “as we make a radical creative space which affirms and sustains our subjectivity, which gives us a new location from which to articulate our sense of the world” (bell hooks, “Choosing the Margin as a Space of Radical Openness,” Framework 1989, 23). I also hope to contribute nuance in Black rhetorical studies for understanding the broadness, aliveness, and richness of the Black/African diaspora while highlighting the uniformity that can be found in the experience of Black racialization across the globe.