The centennial of the First World War constituted a major event for many nations. For New Zealand, much of the memorialization focused on the campaign at Gallipoli, which has become an important part of the nation’s identity. This essay examines one of the official memorials to Gallipoli, a large exhibition entitled “The Scale of Our War.” Designed in conjunction with filmmaker Sir Richard Taylor and his Weta Studio, the exhibition combines artifacts and displays with larger than life hyperrealistic figures. Focusing on the cinematic framing of the exhibition, we question the rhetorical limits of media technologies in creating immersive experiences for patrons. We suggest that the spectacle of the cinematic framing of remembrance may overshadow the events being remembered.

In the Black Lives Matter era, scholarship focused on race and state (sanctioned) violence is commonly remarked on by allies within and beyond the academy as “timely.” While Ersula J. Ore’s Lynchin...

Through a rhetorical analysis of Romper’s YouTube series Doula Diaries, I demonstrate how the reproductive justice framework helps illuminate the need for an intersectional approach to advance birth justice. While the video series brings obstetric racism to light, portrays empowering birth experiences among women of color, and prioritizes the shared experiences and communities among non-normative birthing people, it falls short on supporting the rights for lesbian, gay, bisexual, transgender, and queer+ people to have children. I further argue for rhetoric scholars to adopt the reproductive justice framework in order to more critically interrogate how intersecting social forces and power structures influence the reproductive lives of individuals across positionalities.

This essay analyzes Union peace activism, commonly called the “Copperhead” movement, to illustrate how anti-war rhetoric during the US Civil War participated in debates over the nature of political violence. While the Copperhead push to end the war failed, the movement was an influential cultural and electoral force, pressuring opponents to modify their views while popularizing a version of national identity that did not end with the advent of Reconstruction. Far from petitioning for peace, the Copperheads’ rhetoric reframed the boundaries of justified violence along intersecting lines of gender, race, and memory. Specifically, I consider how the Copperheads appealed to a powerful “generational” memory built on a gendered interpretation of activism itself, offering a narrative of “manly” resolve meant to withstand the withering effects of their effeminate opponents who threatened the bedrock of an American civilization indebted to a white supremacist system.

This essay revisits the rhetoric of El Plan de Delano, a pivotal document in the farm workers movement and the broader Chican@ movement. Composed and circulated during their peregrinación from Delano to Sacramento, California in 1966, the manifesto stretched the topography of race in the 1960s, both geographically and bodily, as it publicized the farm workers’ struggle during their wage-strike. My reading of the visual and verbal rhetorics of the pamphlet of El Plan de Delano surfaces race as an energizing topos. I show how El Plan de Delano (re)fashioned a racial identity for farm workers and parlayed that identity in its appeals.

While 2016 marked the defeat of the first woman presidential candidate nominated by a major political party, it also marked a groundswell in particular forms of women’s engagement with US politics....

Questioning modernity’s humanism, rhetorical theory has increasingly sought to describe the rhetorical force of the material. Central to this movement has been Bruno Latour’s Actor-Network Theory (ANT). While Latour’s theory is useful, his general aversion to rhetoric prevents ANT from fully explaining processes of translation or the politics of networks. This essay mobilizes Bernard Stiegler’s theorization of individuation and technics as a necessary corrective to ANT. Their hybridization facilitates a theory of rhetoric as the architechnical organizer of networks. I develop this position by analyzing Facebook’s mobilization of the slogan “time well spent” after revelations about their problematic role in the 2016 US presidential elections. This case demonstrates how rhetoric translates memory to build networks, reshaping the subjectivity and politics of involved—and excluded—actants. Such an approach overcomes the rhetorical shortcomings of ANT and Stiegler while refiguring discussions regarding systems of individuation, rhetorical subjectivity, and power in networked relation.

We introduce “parasitic publics” as a necessary, generative addition to scholarship on publics and counterpublics. Parasitic publics are reactionary discursive spaces formed residually and institutionalized affectively through the invention, circulation, and uptake of demagogic rhetorics. They feed off of oppressive conditions in the public sphere by (1) articulating with dominant discourses to exploit dominant publics’ centripetal force and (2) safeguarding the assemblage of dominant publics against counterdiscursive challenge. To illustrate and elaborate on this concept, we use articulation theory to analyze a highly organized white nationalist collective that swarms digital forums and comment sections. Founded by a former Republican congressional aid and Ronald Reagan appointee, this collective maintains training podcasts on their politics and debate strategies, two different databases of copy-and-paste rhetorics, two rhetorical style guides, and a subforum through which they direct each other to swarm digital spaces. We conclude with implications for future research on contemporary public spheres.

This essay introduces the archive created by the Rhetoric Society of America (RSA)’s Oral History Initiative. The archive consists of 21 audio interviews recorded at the 2018 RSA conference, transcripts of those interviews, and miscellaneous supplementary materials. Recorded on the occasion of RSA’s fiftieth anniversary, the interviews feature long-time RSA members, past and present officers and board members, and those who were otherwise a part of key moments in the society’s history. The essay’s authors explore the contents of the interviews, emphasizing three key terms frequently invoked by the interviewees themselves: interdisciplinarity, intimacy, and inclusivity. The authors also provide instructions for accessing the archival materials and invite readers to make use of them.

Living in California seems to require interaction with the state’s twenty-one historic Spanish missions, either by visiting them as a tourist, driving by a mission in one’s neighborhood, or learning about them as a schoolchild. While the missions ostensibly celebrate California’s history, many promote an anachronistic and dishonest re-telling of history that elides the devastating impact of the missions on Native communities (both historically and today). The missions operate as largely uncontested tourist attractions that promote self-serving collective memories about California’s founding narrative. Rhetorical analysis, I argue, can lead to a more honest engagement with the “hard truths” of their pasts, thus enabling a decolonizing paradigm (Lonetree). Toward this end, this essay focuses on the missions’ role in shaping public memory in California by comparing the rhetorical choices made at two locations: Mission San Luis Obispo de Tolosa and La Purisima Mission State Park.

Asking how post-crisis countercultural formations compose new means of resisting an unjust economic order, this essay centers the tiny homes movement, which takes the financialization and commodification of housing as a warrant for radically downsized dwellings. As I argue, the campaign to displace (from) big homes and emplace tiny homes relies on coordinating rhetorical modalities: the parrhēsiastic case against dominant but flawed materializations of “good living” and the eudaimonic envisioning of an alternative “good living” less beholden to capital. I conclude by reviewing both problematics and possibilities that emerge from this inventive play for social and economic change.

The 2011 phenomenon “Grindr Remembers the Holocaust” represents one of the most controversial artifacts at the intersection of sex, shame, and Holocaust memory. Featuring men who have sex with men posing for Grindr profile pictures at Berlin’s Memorial to the Murdered Jews of Europe, this trend was widely condemned as “shameful” across global media. This essay argues, on the contrary, that such images can be read as productive rhetorical acts, particularly as a controversy that instigated discourses to remember and recover long-forgotten homosexual victims of the Holocaust. In particular, I show how these “shameful” images and their framing by others both affirm past homosexual victims and redirect shame toward contemporary critics ignorant of anti-homosexual atrocities under the Nazi regime.

This essay argues that medieval bestiaries are dependent on and best understood through a process of rhetorical hermeneutics indebted to Augustine’s theory of interpretation. The essay suggests that texts such as the Aberdeen Bestiary leverage the instability of allegorical and the clarity of tropological representation to blur the line between human and nonhuman, encouraging the reader to reflect on predatory human-animal relationships and act to reduce actions that impact the natural world.

Energy Darwinism is a metaphor used in economic discourse that proposes markets will naturally become greener and cleaner as fossil fuel costs increase. Influenced by Kenneth Burke’s dramatism, I perform a close reading of the metaphor to analyze its presence in two Citigroup reports. Based on this reading, I argue that the Energy Darwinism metaphor anthropomorphizes markets as acting subjects whose economic autonomy should not be violated and supports the cleansing of industry’s environmental sins. These features of Energy Darwinism construct what I call neoliberal piety, which frames environmental restoration not as inherently valuable but as a by-product of economic success and technological progress. The Energy Darwinism metaphor provides an important case study for analyzing contemporary energy discourse, the rhetorical obstacles that prevent imagining sustainable futures, and the ways we might rework neoliberal assumptions in service of those sustainable futures.

This essay analyzes Decision Points, an interactive exhibit at the George W. Bush Presidential Library and Museum, and illustrates how it leverages the digital properties of videogames to make an argument for the necessity of the Bush Doctrine. Starting with how the museum’s material and spatial environment builds identification between visitors and Bush, the piece proceeds to show how the exhibit relies on the affordances of digital environments to characterize Bush’s decision-making process as complex. Focusing on the exhibit’s simulation of the War in Iraq, I argue that rhetorical studies will need to account for the persuasive capacities of videogames in memory places in order to help visitors become more aware of and responsive to the rhetorical claims they encode. This necessity opens possibility spaces for collaboration between the fields of rhetoric, museology, and game studies.

This essay examines W. E. B. Du Bois’s call for the “conservation of races” as an instance of an ecological legacy in African American thought that challenged traditional divisions between humans and nonhumans. Evoking contemporary models of rhetoric, I show that Du Bois implicitly figured blackness as an inventive rhetorical ecology that was distributed through material things and environments. Promoting the conservation of that ecology, his sociological work gestured toward a worldly, more-than-human ideal of justice. I explore how his ecological articulation of conservation resonated with Progressive Era environmental conservation in its rejection of ideals of purity but pressed beyond its economic materialism and human essentialism. Ultimately, I argue, Du Bois leaves us with a unique picture of conservation as a cooperative practice of identification in which both human and nonhuman participants come to articulate as interdependent parts of a larger ecology, a process that involves memory at a lived, material level.

Equal rights remain a fantasy in the United States. In 2017, President Trump rolled back the 2014 Fair Pay and Safe Workplaces executive order made by President Obama, an order that ensured busines...

This article considers how demagoguery gives meaning to violence by providing a symbolic, expressive outlet for resentment resulting from real or felt precarity. This rhetorical process redirects frustrations away from the entities and sociopolitical structures responsible for creating precarity and toward a scapegoat. Rather than examining demagoguery as rhetoric produced by an individual rhetor or consumed by an audience of the masses, the author explores the “meso-level” of demagogic discourse: the organizations called into existence and motivated by individuals’ shared identification with a symbolic struggle against an imagined Other. This phenomenon is illustrated through a close reading of the Proud Boys, a multinational fraternal organization that uses an aesthetic of libertarianism to advance a fascist politic.

Demagoguery is a subject of much discussion around the world in light of recent international political affairs. But since demagoguery remains a contested term, the definition invites continued deliberation as rhetoricians grapple with its usefulness, persistence, and presence in world affairs, and as they consider what, if anything, to do about it. Building from Aristotle’s famously imprecise definition of demagoguery and from contemporary definitions that locate demagoguery in culture not in a specific speaker, this essay argues that demagogic rhetoric necessarily incorporates arguments, topoi, and evidence that attack and attempt to undermine the legitimacy of democratic institutions. Specifically, demagogic rhetoric hyperextends or supercharges direct democracy by amplifying “the will of the people” to undermine the constraining functions of democratic institutions.

Despite varying understandings of who or what a demagogue is or what a demagogue does, it is little surprise that demagoguery has long occupied rhetoricians, who are of course also interested in persuasion, argument, politics, public speech, affect, emotion, ethics, deliberative discourse, and essentially all the other realms of rhetorical action touched by the demagogue. Still, after more than two and a half millennia of deliberation on the matter, rhetoricians are still grappling with demagoguery—how to define it, how to identify who engages in it, how to explain its rhetorical character and effects, how to resist it, and how to reverse it, or if it’s even possible to do so. The essays in this issue advance that effort in a time when demagoguery is once again on the rise.

Historical efforts to thwart demagoguery through rhetorical pedagogy have inadvertently abetted further demagoguery. Highlighting three American episodes of pedagogic backfire, this essay interrogates how teachers of rhetoric have fueled resentments, upheld logics of exclusion, or presumed an exceptional immunity to demagogic cooptation. Theorizing demagoguery and democracy as reciprocal forces that operate through the same rhetorical and institutional structures, this essay advises an attitudinal reorientation toward teaching rhetoric that emphasizes spontaneity and vigilance in the face of demagoguery's continual infiltration of discursive practices.

The next decade will be one of the most decisive periods in human history. We currently face the reality of a coming climate catastrophe brought about by centuries of industrial resource extraction...

As I write this response, I am also preparing my life writing syllabus for the spring, and in that course, I will be teaching essays and memoirs whose authors seek adequate witnesses for their test...

This article examines the ways evangelical rhetors Rachael Denhollander and Beth Moore engage in enclave deliberation regarding their community’s responses to sexual violence. Their contextual theological analysis proceeds through “casuistic tightening,” an inventive repurposing of casuistic stretching. Examining Denhollander’s and Moore’s rhetorical activity as a repurposing of casuistic practice helps explain how they productively revise theological abstractions—platitudes about forgiveness—that stymie robust deliberation, thus facilitating enclave deliberation. They confront the theological problem of an implicit-yet-operational antinomianism toward sexual violence, a problem that creates rhetorical difficulties: distinguishing sexual violence from sexual immorality generally and differentiating divine grace from human forgiveness in instances of assault. Negotiating this difficulty, Denhollander and Moore critique forgiveness as instant forgetting and magical healing, and they argue for a reinvigorated understanding of forgiveness.

The thousand-yard stare is a commonplace rhetorical convention in visual representations of US wars. This essay analyzes the stare in Tom Lea’s, David Douglas Duncan’s, and Luis Sinco’s war images, and asks: How does circulation of such images encourage civilian spectators to imagine their military representatives’ wartime experiences? Does this imagination support or constrain civic action on behalf of veterans? Unlike prior analyses, which critique the stare for constraining protest, this essay argues that the stare can encourage civilian action by productively mediating civilians’ distance from war’s violence. The stare indexes traumatic violence not presented in the image yet calls on spectators to imagine that violence in spite of its absence. Although Duncan’s framing of the stare offers a masculine, stoic, and sacrificial vision constraining its critical potential, Lea’s and Sinco’s framings offer multimodal depth, rendering originary violence, traumatic dissociation, and mental injury as public problems in need of redress.

Evangelical women who write from lived experience—in blogs, social media, and memoirs—develop a personal narrative rhetoric to negotiate contentious currents of religious thought. This essay studies the work of Sarah Bessey and Jen Hatmaker, who use this rhetorical strategy to destabilize mainstream evangelical discourses of gender and biblical authority. This study expands understandings of rhetorical practices in North American evangelicalism, particularly the contemporary, female-led Xvangelical movement. Analyzing their writing illuminates the interplay among feminist and conservative agendas in debates over gender roles and biblical authority. Because they take conservative doctrine seriously, Hatmaker and Bessey invoke an audience of evangelical readers disappointed with the political and patriarchal commitments of their churches. Finally, this essay advances conversations about the rhetoric of personal narrative. Bessey and Hatmaker explore the ways life writing creates knowledge and offers alternatives to argumentation based in certainty that often characterizes evangelical rhetoric.

In 1939, Kenneth Burke, reviewing the first translated, unexpurgated edition of Mein Kampf for The Southern Review, complained in the introduction that earlier reviews were long on condemnation and...

When the late Aaron Traywick—self-styled biohacker and founder of Ascendance Biomedical—dropped his pants in front of a live audience and injected an untested, experimental, do it yourself treatmen...

Scot Barnett and Casey Boyle open Rhetoric, Through Everyday Things by positing that “In disciplines across the humanities and social sciences, the first decade of the twenty-first century has been...

In a journal entry of March 1862, Ralph Waldo Emerson lamented, “why has never the poorest country college offered me a professorship of rhetoric? I think I could have taught an orator, though I am...

When two transgender teenagers posted eerily similar suicide letters to public Tumblr accounts in late 2014 and early 2015, they inspired a viral memorialization effort across the website. In this article, I argue the widespread circulation of transgender suicide rhetoric facilitates the possibility for queer rhetors to provoke collective enactments of rhetorical agency even after their deaths. I identify the suicide letters as an emergent rhetorical form, which on its dissemination and due to its intelligibility, incites a kairotic moment. The kairotic moment may be protracted by a network of bodies who feel and collectively reproduce its sensate exigence. As it becomes viral, the kairotic moment acts as the queer futurity of ecological rhetorical agency because it stretches the visceral pressure of exigence beyond its original spatiotemporal emergence, draws bodies into collaborative networks, and orients invention toward the dismantling of normative rhetorical constructs and the composition of alternative worlds.

In their production and uptake, memoirs grapple with the status of the self and subjectivity as evidentiary fodder for social, cultural, and political concerns. The concept of ethos illuminates memoir’s rhetorical potency and its dubious ethics. Personal experience that subtends memoir serves as a form of persuasion, but it can also be used to overly personalize issues in need of systemic critique. We argue that attending to a memoir’s uptake is one way to contend with the ethical challenges this genre poses. This approach places a memoirist’s ethos—her vision, language, modes of rationality, and ideology—as well as memoir’s varied functions, within larger social, cultural, and political debates. It thereby traces memoirs’ rhetorical power while also enabling critique of their ethical grounding in the “self.” Two case studies illustrate our findings: J. D. Vance’s Hillbilly Elegy and Ta-Nehisi Coates’s Between the World and Me.

In Intimacies, Leo Bersani and Adam Phillips argue that the ego is constitutionally threatened by difference, and they turn to Plato’s Phaedrus to locate a theory of Eros to combat this inherent aggressivity. They see in Plato’s dialogue an articulation of an Eros based in sameness and see this new account of love as a possible alternative way to form non-aggressive human relationships. While their account captures Plato’s revolutionary take on Eros, it does not discuss his equally revolutionary theory of rhetoric, a theory that recuperates difference as an essential feature of discourse. Plato’s relocation of rhetoric in private conversations transforms threat into risk and argues for the role of desire in constituting a subjectivity that is both private and political.

This article examines commonplaces in the debate over using trigger warnings in college classes with special attention given to the repudiation of “sensitivity.” Arguments against sensitivity have privileged appeals to academic freedom over course and classroom accessibility, but these values may engender conflicting and even contradictory obligations. A rhetorical theory of sensitivity can equip teachers and scholars of rhetoric to make more ethical decisions in the debate over trigger warnings and can lead the field toward a more “sensitive” rhetoric.

Bryan J. McCann asks us to think about the history of Gangsta Rap as instructive for engaging rhetorics of identity and embodied performances embedded in the politics of “the mark of criminality,” ...

This essay explores “viral circulation” and “slow circulation” as two alternate ethics for rhetorical decision making in civic settings. I analyze interviews with media producers from civic organizations in central Appalachia in order to illustrate the ways community and regional-based rhetorics strive for slow circulation through strategies of “rhetorical persistence” in public discourses. I argue that framing “viral” or “slow” circulation as ethical models helps us understand speed of circulation as both an ethical and rhetorical choice. The essay concludes with a discussion of ways that slow circulation offers an ethic better suited to the circulation of civic rhetorics in some community advocacy contexts.

This essay conducts a rhetorical analysis of the efforts to commemorate Charles “Buddy” Bolden with a mock jazz funeral in 1996. Widely recognized as a jazz pioneer today, Bolden acquired most of his acclaim posthumously. Bolden spent the last twenty-five years of his life in the Louisiana State Insane Asylum where he died in obscurity in 1931. Bolden’s mock funeral provides a useful case for extending public memory scholarship by exploring the rhetorical dimensions of defleshed memories. Drawing from interviews, archives, and textual analysis, this essay theorizes defleshed memories as memories whose physical trace—or evidence of a physical trace—is attenuated to a state close to non-existence by coercive acts of institutional repression and neglect that sanitize and depoliticize memories. Further, this essay finds that defleshed memories are often rebodied to serve commercial interests but can also be reincorporated into more robust living traditions through rhetorical acts of commemoration.

Recent scholarship at the intersection of new materialism and environmental rhetoric advances our understanding of human/nonhuman rhetorics, but some of this work retreats from conservation efforts and environmental politics, driving a wedge between scholars of rhetoric and those laboring on conservation’s front lines. This essay critiques and builds on Thomas Rickert’s and Nathaniel A. Rivers’s uses of the notion of “withdrawal” and on Rivers’s concept of “deep ambivalence” to argue that rhetoricians should embrace forms of anthropocentrism and human control of the nonhuman. To illustrate how this viewpoint might interact with conservation efforts, this essay examines the work of mid-twentieth-century forester and wildlife researcher Aldo Leopold and further explores the current mission of the Aldo Leopold Foundation, a conservationist organization developing a pluralistic, productive land community. At stake in this essay is an environmental rhetoric that can be both theoretically invigorating and practically compatible with on-the-ground conservation.

Stacey Waite’s Teaching Queer: Radical Possibilities for Writing and Knowing offers a crucial provocation for rhetorical studies. As “The Mt. Oread Manifesto on Rhetorical Education” reminds, pedag...

This article considers how rhetoricians might access rhetoricity, that which precedes and pervades meaning. The three pieces of minimalist music I examine—Steve Reich’s It’s Gonna Rain, Alvin Lucier’s I Am Sitting in a Room, and Philip Glass’s Einstein on the Beach—experiment with speech, peeling back the meaning-filled dimension of language in order to expose how affect and material move people. This peeling back of meaning, my analysis suggests, is achieved through refrain and rhythm, two forceful sonic rhetorical phenomena that rhetoricians might both study and deploy.

This essay asks how social enterprises like TOMS generate so much consumer affective investment in an age whose cause-related messaging fatigues shoppers. I find one answer in the energizing buy-one-give-one mode in which TOMS participates and to which it gives collective access. The mode expresses an increasingly widespread sensibility that company growth cannot proceed indefinitely without constraint by company largesse: gathering and growth must be countered by expenditure and even a kind of waste. Modal analysis of metonymic tropes within TOMS’s discourse (by chief executive officer Blake Mycoskie) shows how the company gives a feel for connecting the apparently opposed concerns of self-interested acquisition and “wasteful” expenditure—doing good and doing well—without collapsing one into the other. Unfortunately, other social enterprise rhetorics have failed not only to acquire but also to “waste” consumer enthusiasm in similarly generative fashion, thereby deactivating at times the significance of social enterprise’s projects. This essay concludes by discussing why modal reading of affective investments matters for rhetorical scholarship in this historical moment.

Aby Warburg (1866–1929) has been a tremendously influential thinker in the history and theory of art. Parts of his project have implications for the history, theory, and criticism of rhetoric. For the most part, however, rhetoricians have not engaged with his work. This article seeks to persuade rhetoricians to engage with Warburg’s thought and legacy. In particular, it seeks to articulate his Mnemosyne image atlas as a theory and practice of visual topics. Discovered as part of a historical investigation and expressed in a theoretical register, Warburg’s account of visual topics is then exemplified in reference to the gestural politics of “Hands Up, Don’t Shoot” in the twin contexts of contemporary media ecology and contemporary racial politics in the United States.

This essay reads The Civil War in France, Karl Marx’s account of the 1871 Paris Commune, as an example of revolutionary epideictic rhetoric that takes debt as a central unifying trope. Marx deploys the rhetoric of debt as a synecdoche to unify diverse French and international political constituencies around the political project of the Paris Commune. Simultaneously, in the wake of the Commune’s destruction, the trope of debt allows Marx to signal the political potential of the Commune outside its immediate context, inviting thinkers and activists after Marx’s time to invest in the Commune’s project in new and creative ways. I argue that this reading of The Civil War in France contributes to conversations about revolutionary community within Marxian rhetorical studies, as well as furthering discussions of the links between epideictic rhetoric and social change.

Furthering the field’s attention to the rhetoric of archives, this article offers an extended consideration of archival description as an information infrastructure that provides powerful, although often invisible, orientations to the past. This article examines three stages of the archival process—selection, organization, and labeling—by focusing on a handful of historical objects, held in two separate collections, that depict transgressive gender presentations. Taken together, these examples demonstrate that archival description functions not only for bureaucratic and access purposes, but for epistemological ones as well.

Rhetoricians first saw “the digital” flickering on screens but now feel its effects transducing our most fundamental of social practices. This essay traces digital emergence on screens and through networks and further into everyday life through infrastructures and algorithms. We argue that while “the digital” may have once been but one more example of the available means of persuasion, “digital rhetoric” has become an ambient condition.

The body has always been an implicit concern for rhetorical studies. This essay suggests that that implicit concern has mostly relied on an abstract, and specific, concept of the body. It is only through bodily difference in contrast to the unspoken, yet specified, white, cisgender, able-bodied, heterosexual male standard that particular bodies come to matter. The essay ends with a discussion of the body of the black civil rights activist, Fannie Lou Hamer, in order to enact a “textual stare” at the field of rhetoric. This stare calls the field to be more attentive to what kinds of rhetorical performance are accepted on their own terms and what kinds deserve scrutiny.

During the 1960s, when departments of English had little knowledge of or regard for “rhetoric,” a small community of “autodidacts,” including Richard Young, Ross Winterowd, Edward P. J. Corbett, James Kinneavy, and Richard Ohmann, gathered to foster rhetorical knowledge. The group was joined by other scholars in academic fields, such as speech communications, philosophy, and linguistics (including Donald C. Bryan and George Yoos), similarly interested in rhetorical studies. Having grown organically and informally—with an interdisciplinary interest—the Rhetoric Society of America (RSA) currently has approximately 1,500 members. The organization held its first, formal meeting at the 1968 Conference on College Composition and Communication in Minneapolis, the year it began publishing its Rhetoric Society Newsletter. In 1975, the Newsletter became the academic journal, Rhetoric Society Quarterly, and in 1984, the Society held its first RSA conference. This essay, drawing on anecdotal accounts, details the history of the organization’s origins and growth.