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

“Medical rhetoric, much like gender and body rhetorics, enjoys a rich interdisciplinary history and so feels at home in a journal dedicated to the rhetorical study of socially significant and timely topics. We seek to expand the field’s endeavors with this special, double issue.”

Michael MacDonald , University of Waterloo Enculturation : http://enculturation.net/martial-mcluhan-2 ( Published: June 26, 2012 ) Editor’s Note: This is part two of an essay published in Enculturation’s special issue on Marshall McLuhan, “McLuhan @ 100.” In “Martial McLuhan I: Framing Information Warfare,” Michael MacDonald argues that McLuhan’s basic theoretical frame for understanding media was rhetoric. This rhetorical focus allowed McLuhan to see that war is about both the destruction of physical infrastructure and the shaping and reconfiguring of bodies and brains, affects and attitudes. In “Martial McLuhan II,” MacDonald uses McLuhan’s understanding of media ecology, embodiment, and information environments to examine military theory. That analysis presents a detailed account of how Info War strategies take aim at the body and brain by using information as a “soft kill” weapon. In On War , Carl von Clausewitz argues that every battle revolves around a “central hub” of activity—a center of gravity or “heavy point” ( Schwerpunkt )—that forms the nodal point of the enemy’s material military power. Info War, however, makes civil society itself the center of gravity. Info War targets not only the physical infrastructure of information (nodes, cables, links, servers, towers, routers, electricity grids) but also the decision makers, “human or automated,” plugged into the grid. “The friendly or adversary personnel who make decision and handle information,” notes the Joint Publication on Information Operations , “constitute a critical component of the GII [emphasis added]” (Glossary GL-6). According to McLuhan, the “sheer inclusiveness” of information as a medium and as a concept expands both the field of battle and the semantic field of war. “Real, total war has become information war,” notes McLuhan in The Medium is the Massage , “it is being fought by subtle electric informational media—under cold conditions, and constantly” (138). Building on The Mechanical Bride…

The Present Tense staff would like to welcome the guest editors for our 2012 special issue on medical, gender, and body rhetorics.

We are recruiting submissions on medical, gender, and body rhetorics for publication in a 2012 special issue.

An ecocompositional turn to suburban studies can help unlock the wider promise of environmentally oriented composition curricula by encouraging student writers to reevaluate the language in which they describe their world. As the embodiment of modern domesticity, suburban life dramatizes the fundamental role of place in the construction of writers' subjectivity.

This essay reports on a university-school oral history project at an elementary school in Brooklyn, New York. It theorizes the dialectic of place and history as expressed in the voices of the school community and goes on to suggest some tenets for a public sphere pedagogy rooted in material rhetoric and economic geography.

This essay examines the annotated description of a quilt produced by one woman to memorialize her mother who died in 1902. The quilt's function is analyzed in relationship to nineteenth-century mourning rituals and to other mnemonic aides produced and used in the nineteenth-century domestic sphere to remember-like scrapbooks and, later, photography. This study promotes memory-making as a rhetorical end and suggests a study of technologies employed in the nineteenth-century domestic sphere might reshape our conception of mnemonic activity and also a perceived separation between the rhetorical canons.

In three voices - one as a scholar, one as a writer, and one as an alcoholic - Hindman considers the question: in what ways can our own personal writing illuminate the theory and practice of teaching composition? Demonstrating the process of composing the self within the professional, she responds both passionately and personally to literary criticisms about recovery discourse. Her purpose is to “make writing matter” and, in doing so, to attempt to dispel the tension between competing versions of how the self is constructed. She also considers how, in and for recovery, she learned to write, and how it has affected her professional writing. This type of writing, which she has called “embodied rhetoric,” offers lessons for composing a better life.

Rita Copeland, a medievalist, reminds us that rhetoric is a the real world, circumstance, shifting and fragmented experience; in other words, a the itself (Framing Medieval Bodies 155). It is this discourse the body that concerns me here, translating temporality, circumstance, shifting interests into the following: time, space, weight. These three are the terms I will pursue, focusing on the work Milan Kundera and the late Andre Dubus as examples. They bring the bodies their characters into existence using space, weight, and time; that is, they write the body-inscribe it, mold it, shape it, give it material presence-just as dancers do. I want to suggest a rhetorical theory of the body in terms space, weight, and time and then to demonstrate how that theory might fruitfully inform our interpretation texts-not only literary texts like those Kundera or Dubus but also non-literary texts, such as journals, diaries, letters.1 The terms I am using come from Rudolf Laban, who developed a complex system movement analysis, a part which is called Effort/Shape. He worked first with ballet in Central Europe and later studied motion among British factory workers during World War II (efficiency studies). Many moder dancers have adopted his insights about movement and talk about space, weight, and time as characteristics choreography and their own bodies. They judge a good dance by its use space, weight, and time (these aren't the only criteria, course); they train their bodies first to understand its idiosyncratic preferences for using space, weight, and time and second to understand their bodies in relation to these three.

Raises questions about the representability of the trauma of rape and the purposes of its representation. Focuses on how the strategic enactment of a culturally dominant rape script can potentially open up a gap within which that script can be contested and the act of rape or death resisted. Discusses pedagogical challenges of teaching the literature of trauma and survival.

Presents a methodology based on the concept of “material rhetoric” that can help scholars avoid problems as they reclaim women’s historical texts. Defines material rhetoric and positions it theoretically in relation to other methodologies, including bibliographical studies, reception theory, and established feminist methodologies. Illustrates feminist use of material rhetoric through a study of “The Account of Hester Ann Rogers.”

Discusses the somatic mind, a permeable materiality in which mind and body resolve into a single entity which is (re)formed by the constantly shifting boundaries of discursive and corporeal intertextualities. Addresses its importance in composition studies. Critiques the poststructuralist disregard of corporeality.

From its origins in ancient Greece, Western rhetoric has been embodied in city life. Save for his walk with Phaedrus, Plato's Socrates only practiced his dialectical rhetoric within the walls of Athens and then only for the ennoblement of the republic. So in the Apology, Socrates defends one version of life in the city against another, explaining that in his talk with others, he had been trying to persuade each of you not to have a greater concern for anything you have than for yourselves, that each of you may be the best and wisest person possible, nor to consider the affairs of the city in preference to the well-being of the city itself' (36c5-9; trans. in Kennedy 44). For Plato the one best hope for Athens was embodied in cultivating the character of its citizens. Cultivation of self and the well-being of the city were so closely linked, a link so prominent in classical rhetoric, that Cicero could monumentalize rhetoric's civic dimensions through the figure of the orator's open hand: a gesture of conciliation and cooperation, of civic responsibility and democratic possibility. The open hand of the Ciceronian orator still has hold of imaginations, embodying hopes of communitarianism, democracy, and mutuality. Thomas Farrell, for example, has explained rhetoric's open-handedness as our partisanship for the familiar and, from within the world of the local and particular, movement toward the other (279). Ideally we would always approach others with outstretched arms and open hands. Yet open-handedness no longer embodies the rhetorical activities, perspectives, and values of persons who share life in cities. In the United States, material conditions and mass media representations of postindustrial urban space, as well as expressions of difference, questions of identity, and conflicts over multiculturalism, have overwhelmed the figure's resonance. Suburban sprawl, the proliferation of privatized consumer spaces, and the fortification of inner cities materialize inequalities that empty the open-handed appeal of its genuineness; at the same time, mass media representations of urban spaces as dangerous, decaying, and violent fuel suspicion and caution people against open-handed appeal. Informed by the material and representational realities of cities, the global sameness and commonalty suggested by the open-handed gesture become expressions of a

T his paper deals with the embodiment in Cicero's De Oratore of a particular rhetorical method. The method is referred to by the Romans as controversia and by the Sophists before them as antilogic and involves the conduct of argument by placing two or more opposing claims in juxtaposition. I will argue that instead of discussing controversia in a formal manner, by abstracting its general nature and detailing its logical parts (diaeresis), Cicero chooses to dramatize controversia in order to transcend abstract principles and allow his students direct access to argument in action. In a word, Cicero chooses to perform the subject, and in so doing to give substance or body to theory and pedagogy. In the process, he also pursues his own most cherished philosophical objective, which is to bring res and verba, the thing and the word into synthesis. I will further suggest that the rhetoric of embodiment which Cicero develops in De Oratore is replete with interesting pedagogical implications. Like much of Cicero's published work, De Oratore was intended to serve as a model for imitation by others (see Axer 59). In this case, the text models both a particular set of rhetorical principles and a distinctive pedagogical stance for teaching them. I am particularly interested in what the pedagogy of De Oratore has to say to us today about an appropriate approach to the teaching of argumentation.' But before I begin with Cicero, De Oratore, antilogic, controversia, and the rhetoric of embodiment, I would go back even further in history, from Rome to the eastern Mediterranean, from the eloquence of Cicero to the arguments of Odysseus, that other man famous for dealing with contention (Odyssey 1.2). You will recall that when Odysseus leaves Calypso after seven years as a captive on her paradisal island, he sails away on a log raft which breaks up in a large storm sent by Poseidon. When it looks as though he is doomed to drown, he laments that all he has accomplished on his way home will perish with him. Would that I had died on the fields of Troy, he cries, where all my deeds would have been noted, praised, and preserved (5.306-12). What Odysseus is concerned with here is his kleos: his fame, honor, stature, renown, that standard heroic obsession that one's reputation will ring out under heaven (8.74f; cf. Thalmann 60-69). Instead of a life of adventure marked by kleos, however, Odysseus in Book V is faced with death at sea, a death unmarked and lonely (5.312). What is notable for us in this episode is that kleos appears only to exist in the reports on one's life; i.e. it requires discourse to give it substance, enough substance to transcend the event itself. Consequently, when Odysseus arrives on land and is taken by Nausikaa to the Phaiakian court, he acts the part of a poet as well as a hero (11.68-69) by recounting his adventures and in the process giving form to his kleos. Discursive enactment, therefore, becomes the only way in which the unforgettable experi-

Examines tense, aspect, and voice choices in the reporting verbs in a corpus of research articles from the "Journal of Psychosomatic Medicine." Investigates how such choices correlate with other syntactic elements in the citations, as well as with the discourse functions of the citations in their contexts.

Examines the pedagogy of African-American elocutionist Hallie Quinn Brown (1845–1949), professor of elocution at Wilberforce University from 1893 to 1923, as it addresses pedagogical issues still important today, such as how rhetorical instruction should address the needs of those who have a different linguistic heritage and culture.

Interdisciplinary research is often described as the recasting of disciplinary boundaries, suggesting that interdisciplinary writing might require a “boundary rhetoric”—one that negotiates the borders between the various disciplinary rhetorics involved. An example of such a boundary rhetoric can be found in the work of S. E. Jelliffe, a prominent physician-writer who proposed an innovative and controversial theory of psychosomatic medicine that offers to unite neurology and Freudian psychoanalysis. Jelliffe's work—in both its successes and failures—suggests some of the textual and conventional ways in which a boundary rhetoric can operate. At its most successful, Jelliffe's boundary rhetoric blurs the generic conventions and expectations of his constituent fields and “translates” the values and principles of one discipline into the language and discourse forms of the other. Given the increasing interdisciplinary character of much modern scholarship, Jelliffe's case is important in helping to illuminate potential problems and possibilities inherent in boundary rhetorics.

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This essay reappraises conventional distinctions between oral-like and literate-like discourse, particularly Tannen's (1985) distinction between involvement focus and message focus. Rather than seeing message in tension with involvement, this query treats message as an embodiment of involvement. Cohesion particularly is treated as an aspect of a developing writer-reader relationship, an outgrowth of a thickening commitment to a mutual orientation. Speculations are offered for rethinking what is called “literate orientation.”