1986. New Orleans. The Conference on College Composition and Communication. The two of us and Elaine O. Lees are presenting on a panel titled “ReaderResponse Theory and the Teaching of Writing: The Teacher as Responding Reader.” Our titles? Salvatori: “Some Implications of Iser’s Theory of Reading for the Teaching of Writing.” Donahue: “Barthes and the Obtuse Reader.” Lees: “Is There an Error in This Text? What Stanley Fish’s Theory of Reading Implies about the Teaching of English.” There was something special about the Conference on College Composition and Communication that year, especially for anyone concerned about reading. A few books had already been published: Composition and Literature: Bridging the Gap, edited by Winfred Bryan Horner (1983); Writ­ ing and Reading Differently, edited by G. Douglas Atkins and Michael Johnson (1985); Only Connect, edited by Thomas Newkirk (1986); and Conver­ gences: Transactions in Reading and Writing, edited by Bruce T. Peterson (1986). More appeared to be on the way, for instance, Reclaiming Pedagogy: The Rhetoric of the Classroom, edited by Patricia Donahue and Ellen Quandahl (1989). College English and College Composition and Communication were brimming with provocative investigations. Interest in reading was, paradoxically, both bourgeoning and at its apex, which we came to recognize only in retrospect. Over the next few years, while we and a few others (most notably David Bartholomae, Elizabeth Flynn, Joseph Harris, David Jolliffe, Kathleen McCormick, Susan Miller, Thomas Newkirk, and Donna Qualley)

This article introduces apparent feminism, which is a new approach urgently required by modern technical rhetorics. Apparent feminism provides a new kind of response that addresses current political trends that render misogyny unapparent, the ubiquity of uncritically negative responses to the term feminism, and a decline in centralized feminist work in technical communication. More specifically, it suggests that the manifestation of these trends in technical spheres requires intervention into notions of objectivity and the regimes of truth they support. Apparent feminism is a methodology that seeks to recognize and make apparent the urgent and sometimes hidden exigencies for feminist critique of contemporary politics and technical rhetorics. It encourages a response to social justice exigencies, invites participation from allies who do not explicitly identify as feminist but do work that complements feminist goals, and makes apparent the ways in which efficient work actually depends on the existence and input of diverse audiences.

When Susan Jarratt asked me to write an essay that would invite RSQ readers to engage with all four articles in this issue, she described the task using the musical metaphor of “Counterpoint”—the t...

Keith Gilyard's contribution offers a bracing response to the symposium and the larger body of work identified with "translingual." Identifying the emergence of translingual perspectives with a long tradition in composition (and beyond) combating monolingualist ideology, he cautions against temptations to turn translingual theory's insistence on difference as the norm of language practice into a flattening of all difference through abstraction that elides the negotiation of differences in power from communicative practice, a removal that would lead to overlooking which differences in language have what effects on whom. Gilyard's response and this symposium as a whole show how "translingualism" can, might, and needs to be always put to work.

This essay argues that students must call on their rhetorical sensibilities each time they sit down to write instead of automatically assuming that engaging in code-meshing is the appropriate response to every writing situation. It also encourages pedagogical efforts among teachers that invite students to locate translingualism in its larger contextual relationship with monolingualism and multlingualism, two other approaches to language difference that inform the teaching of writing. In the end, the essay suggests, students must take into consideration how each of these approaches to language difference influences the various decisions they are required to make in the writing classroom.

This issue both reflects and builds on the efforts prompted by the 2011 College English essay “Language Difference in Writing: Toward a Translingual Approach,” by Bruce Horner, Min-Zhan Lu, Jacqueline Jones Royster, and John Trimbur. Contributions to this symposium contextualize the emergence of a translingual approach, explore the tension and interconnections between a translingual approach and a variety of fields, and explore the viability of a translingual approach in light of existing academic structures.

This essay describes a year-long, grant-funded, cross-institutional collaborative project between Boise State University and the College of Western Idaho, a community college. The goal of the project was to institute an Accelerated Learning Program (ALP) model for first-year and basic writing in response to a state mandate to embrace Complete College Idaho, a form of Complete College America. The essay depicts the institutional context of each college and analyzes the challenges and benefits of the new model at each institution. The authors consider the differing roles of full-time and contingent faculty at the two institutions and the challenge of defining reasonable grant work requirements, given the varied teaching, research, and service expectations of instructors. The piece also considers the complex reasons Idaho students may not finish higher education and the extent to which the goals of Complete College Idaho could be met by instituting an accelerated model.

We're celebrating. Historically, WCJ published only two issues per year. But right now, you're holding issue 35.3 in your hands. We are delighted to see so many manuscripts -and so many strong manuscripts -arriving in our inbox. This "extra" issue is our attempt to make as much space as possible available for as many important articles as possible. To that end, we'll cut

As Brian Huot and Ellen E. Schendel assert, when assessment has more than validation in mind, it “can become a means for proactive change” (208). In response to this idea of assessment as an optimistic and opportunistic enterprise, this article describes how the structural design of our “equal opportunity” writing program and our faculty-led assessment process work symbiotically to sustain, enhance and “revision” the curriculum and pedagogy of the John Jay College of Criminal Justice, CUNY, first-year writing program. Our writing program strives to offer all students at the college a consistent and equivalent writing experience, regardless of what semester or in what section they enroll, as well as a coherent trajectory, where students encounter similar learning processes and literacy tasks throughout the course sequence. To ensure this consistency and coherence, our programmatic stakeholders designed program assessment to have direct impact on classroom learning by following multiple formative and summative assessments in an inquiry-based practice driven by local curricular contexts. In profiling the quid pro quo between writing program design and its accompanying assessment efforts, we demonstrate how program structure enables useful, progressive assessment, and, conversely, how assessment continuously informs and improves the infrastructures of pedagogy and curriculum in the writing classroom.

This essay critiques science diplomacy discourse generated by President Obama’s “New Beginning” speech at Cairo University on June 4, 2009, which launched a program of action in education, science, technology, and innovation to build trust between Muslim-majority countries and the United States. I contend that the Cairo Agenda sparked parallel dialogues, carried out in two separate loci of discourse: the official public sphere through which the Cairo Agenda was promoted, and a reticulate public sphere dedicated to Muslim science. My critique explores the quality and substance of the border crossings between these two arenas. I introduce science diplomacy’s value as a strategy for cross-cultural engagement, then illustrate and comment on the dialogues taking place within the Cairo Agenda and Muslim science arenas. I conclude with observations and recommendations to build and strengthen the lattice work between these arenas, and prospects for creating a cross-cultural ethos to guide the purposes and practices of science.

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Editorial| November 23 2015 EDITOR'S NOTE Philosophy & Rhetoric (2015) 48 (4): vi. https://doi.org/10.5325/philrhet.48.4.vi Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation EDITOR'S NOTE. Philosophy & Rhetoric 23 November 2015; 48 (4): vi. doi: https://doi.org/10.5325/philrhet.48.4.vi Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressPhilosophy & Rhetoric Search Advanced Search During the 1970 and ’80s, there was growing agitation in the former Communist states of Eastern and Central Europe for civil society. Figures such as Václav Havel in the former Czech Socialist Republic and Adam Michnik in the People’s Republic of Poland called for the freedom to assemble and exchange ideas. They were willing to cede authority to govern to the state, but in return, they wanted the opportunity to interact, express ideas, and offer criticism that would be taken seriously as an intervention intended to improve society. Eventually the spirit of their agitation won out, as the momentous events of 1989 led to a mostly bloodless revolution in that part of the world. Many thought this was the dawning of a new age of tolerance and understanding that would lead to freer, more inclusive societies. That hope was not realized. The last quarter century has seen a proliferation of... You do not currently have access to this content.

Recognition demands our attention. As a “keyword,” its significance is measured in part simply by the number of times it appears across the pages of the works that occupy our desks. Claimed by political theorists, moral philosophers, cultural anthropologists, legal scholars, activists, historians, and rhetoricians (certainly there are others), recognition has become a workhorse for theorizing the ontological, epistemological, political, and ethical conditions and practices of intersubjectivity. Political theorists in the early 1990s popularized the term as a way to grasp how liberal democratic societies might negotiate, regulate, and promote multiculturalism. Reviving Hegel's account of mutual recognition (Anerkennung) in the Phenomenology of Spirit, they argued that individuals who fail to find themselves reflected in social norms and values, those who are silenced, erased, or illegible in the places they live, may become full members of a political community through the recognition of the value and worth of their identities. As Charles Taylor compellingly argues in his seminal article on the subject, “Our identity is partly shaped by recognition or its absence, often by the misrecognition of others, and so a person or group of people can suffer real damage, real distortion, if the people or society around them mirror back to them a confining or demeaning or contemptible picture of themselves” (1994, 25). Given that its absence can cause injury, Taylor reasons that recognition therefore “is not just a courtesy we owe people. It is a vital human need” (26). Articulated in this way, recognition's appeal is undeniable: “It expresses an attractive ideal, envisioning a world in which people could all find their own identities accurately and respectfully reflected in the mirror of their shared social and political life” (Markell 2003, 3).Despite recognition's promise, critiques of multiculturalism expose the untenable foundations on which recognition is built. On Taylor's account of the politics of recognition, group rights, institutionalized in law, afford the respect and dignity demanded by those in need of recognition. Taylor himself toward the end of his article wonders whether rights should serve as the binding force for what might, in the end, be a moral problem: “Perhaps we don't need to ask whether it's something that others can demand from us as a right. We might simply ask whether this is the way we ought to approach others” (1994, 72). For political theorists and philosophers, the more immediate issue is how recognition might be institutionalized in a system of rights—how rights might serve as the mark of successful recognition. They demonstrate that within a liberal democratic framework grounded in individual rights, the politics of recognition requires law to accommodate what are essentially illiberal demands based on group identities. For some, the task is to show how group demands can be met within a system of rights—how demands for recognition of group identities are not in fact inconsistent with individual rights (see Kymlicka 1995). For theorists working within the paradigm of deliberative democracy, the task is to show how legal rights do not and cannot grant recognition once and for all. In these works, imagining the politics of recognition means refiguring it as both a continuing practice of public debate and a public norm rather than as an end in itself: “Recognition in theory and practice should not be seen as a telos or end state, but as a partial, provisional, mutual, and human-all-too-human part of continuous processes of democratic activity in which citizens struggle to change their rules of mutual recognition as they change themselves” (Tully 2000, 477). As a process that relies on contestation and the productive frenzy of debate, recognition does not signal for these theorists a singular act or event but rather an ongoing process, a deliberation over (the rules regulating) the terms of recognizability (see Habermas 1994). For Nancy Fraser in particular, recognition is best understood as a “folk paradigm”—a set of “linked assumptions about the causes of and remedies for injustice” (Fraser and Honneth 2003, 11)—that provides reasons for why demands for recognition bind “all who agree to abide by fair terms of interaction under conditions of value pluralism” (31). What this reframing in critical scholarship exposes is that the multiculturalist ideal of a politics of recognition does not account for the conditions in which demands for recognition are met.Although this critique was prominent in early engagements with multiculturalism, much of the scholarship since has seized on the seemingly unbreakable bond of recognition and identity logics. Recognition, we learn, “rests on a simplified understanding of subject formation, identity and agency in the context of social hierarchy” (McNay 2008, 2). To detail the complexities lost in the presumptions of the politics of recognition, a virtual industry of scholarship has emerged. For some, the difficulty of such a politics is that it collapses individual and collective identities. K. Anthony Appiah argues, for instance, that recognition of group identities risks reproducing the violent, “tyrannical” relationship between dominant society and underrepresented groups in the relationship between an individual and the group with whom she identifies. Group identities produce “scripts”—“proper ways of being”—that suppress individual autonomy and difference in the name of earning and maintaining recognition (Appiah 1994, 162–63). For others, it is not the normative force of collective identities that renders recognition problematic but its attachment to identity in the first place. Patchen Markell shows that because identity appears as a “coherent self-description that can serve as the ground of agency, guiding or determining what we are to do” (2003, 36), the pursuit of recognition becomes synonymous with the pursuit of sovereignty. The result is that a politics of recognition invokes and fixes identity as a stable expression of who we are, misrecognizing the ways we exist in the middle of a politics that betrays the vulnerability of our autonomy and the instability of our becoming. Still others find recognition unworkable because it reinforces or bolsters existing structures of power, concealing the violence and oppression that play out in recognition's practice. Scholars locate this violence in different dimensions of recognition: in the way that it produces symbolic change rather than economic redistribution (Fraser and Honneth 2003, 12); in the way that it “diverts attention from the role of the powerful, of the misrecognizers, in these interactions, focusing on the consequences of suffering misrecognition rather than on the more fundamental question of what it means to commit it” (Markell 2003, 18); in the way it constitutes the colonial subject's consciousness (Fanon 1967); in the way that it, à la Hegel, entails a life-and-death struggle that is then somehow supposed to give way to “compassionate personal relations, ethical social relations, or democratic political relations” (Oliver 2001, 4).In the wake of these critiques, visions of a politics of recognition grounded in identity have given way to critical accounts that seek to recuperate or reimagine the foundations of our shared political or ethical life in other terms. Some scholars heuristically remove recognition from the political scene in an effort to think its possibilities and limits in different registers (see Butler 2005). Instead of being deployed as a norm intended to shape the landscape and relations of politics, the concept is employed as an analytic that might foster insight into the conditions in which subjectivity and ethical life emerge—reading for recognition's ontological and ethical implications. Other scholars, having seen what props up recognition, abandon the ideal altogether. Preferring to use concepts such as acknowledgment (Markell 2003; Hyde 2006), witnessing (Oliver 2001), or agency as embodied practice (McNay 2008), they investigate the possibility of an ethical intersubjectivity that can serve as a corrective to the violence or pathology of recognition.If the first critical body of literature attempts to determine a proper place for recognition—one we might anticipate and welcome—the second body of scholarship that seeks other normative ideals renders a judgment on recognition's significance and efficacy for understanding and intervening in the world. Given this vast body of scholarship, we begin to understand how the proliferation of work on recognition threatens to become, like a well-fed gremlin after midnight, monstrous. As Ricoeur remarks, “There must be a reason that no widely recognized philosophical work of high reputation has been published with the title Recognition” (2005, 1). Recognition appears across a variety of works as both the instrument of a more democratic and ethical life and as the ruse that allows us to believe we are free and equal—even as we become further subjected to structures of power that render us complicit with injustice. It is accorded “dual significance … as both a descriptive tool and a regulative idea” (McNay 2008, 2). It is both solution and problem. While the multiplicity of recognition's meanings, uses, and registers is itself not problematic, it does pose a problem of referentiality that threatens to make recognition into everything and nothing all at once. To study recognition, to read for its potential or its limits, is to pose the inevitable question: to what does recognition refer?This special issue does not set out to answer this question by fixing recognition's referent. Instead, it wagers that this question becomes a question for us, in part, because we have not yet fully understood how recognition entails or is imbricated with referentiality, meaning making, place making. In short, we have not yet fully understood the rhetorical conditions in which this question might be raised. The articles that follow set out to do this work. Authors were invited to critically examine recognition in its different forms and to define its rhetorical contours. Articulated in this way, the invitation asked authors to do more than offer thoughts on how rhetorical perspectives and acts of criticism might illuminate recognition—assuming that we might indeed be able to locate recognition and bring it to light. If we understand a contour as an outline—or, more precisely, as the Merriam-Webster Dictionary defines it, as “an outline especially of a curving or irregular figure”—the task set out was to examine how the figuration of recognition (how its taking place as a commonplace) operates or is given form or shape in and through rhetoric. An investigation of the rhetorical contours of recognition encourages a consideration of how rhetoric acts to constitute, perform, represent, flesh out, and trouble forms of recognition, and so this issue suspends, if only for a short time, a judgment about the value of recognition in the context of legal, political, ethical, or theoretical controversies in order to probe its rhetorical conditions, practices, and power.Admittedly, this collection of articles might defy the expectations of its audience. For too long, the terms in and through which recognition has been addressed, theorized, and critiqued have been set in such a way that to raise the question of the rhetorical contours of recognition, to ask after the implications of its (theoretical) histories and deployments, and to question how these very terms have taken up a place in the narratives we tell about recognition means that what follows might be unfamiliar, even unrecognizable, as a “rhetoric of recognition.” Authors were invited, encouraged even, to invoke diverse definitions, traditions, and theorists of the term. As a result, the articles do not settle on or begin from a single definition of recognition, nor do they even all accept the commonplace treatment of recognition as a practice of intersubjectivity through which individuals are validated by those around them. Alongside the Fichtean and Hegelian concept of mutual recognition (Anerkennung) that drives discourses of multiculturalism and identity politics, the contributors also draw on the concept in both its Aristotelian form (anagnôrisis) and in the derivatives of its French form (reconnaître). In Aristotle's Poetics, anagnôrisis is the element of a plot structure that enables a shift from ignorance to knowledge. While lesser known than Aristotle's concept of reversal (peripeteia), anagnôrisis represents a recognition scene in which the author—somewhat artificially or shoddily, Terence Cave tells us—resolves the plot (as, for example, when Sophocles has Oedipus discover who he is). Importantly, though, the passage from ignorance to knowledge is “different from rational cognition. It operates surreptitiously, randomly, elliptically and often perversely, seizing on precisely those details that from a rational point of view seem trivial” (Cave 1990, 10). The French reconnaître, according to Ricoeur, has “three major senses”: to grasp something in thought; to accept something as true; and to “bear witness through gratitude that one is indebted to someone for” (2005, 12). Introducing these different forms of recognition into the collection unsettles the presumptions—about knowledge or recognition's scene, for example—that underwrite its well-known accounts, holding open the possibility of reflecting on the value of rhetoric for larger discourses on recognition.Read together, these articles then redefine what it means for recognition to be a “keyword.” Setting aside the question of the term's significance, they invite us to consider how recognition's word(s) permit(s) passage. That is, they allow us to explore how an understanding of the rhetorical conditions and practices of recognition move subjects, objects, scenes, and speech or transform them into something they were not already. They signal the need and desire to think about how recognition's practices are authorized in the constitution of its word(s). They imagine the various shapes recognition might take in order to open a view onto our shared life. They give us pause to ask onto what or through what recognition passes, illuminating the ways that the place of recognition has so very much to do with how recognition takes place.There is a conceptual movement, a shape, in the way these articles are organized; they themselves move and transform. One opens a set of questions that the next addresses or affirms or troubles—not in a seamless way, of course, but in a way that allows us to see how the contours of recognition appear in the (various) words about its words. Conceptually, the articles move us from a question of the language of recognition to its ethical implications for life, passing us onto its political scene and opening to a question of aesthetic experience. In the article that begins this collection, Erik Doxtader comments that “one irony of the ongoing debate over the relative merits of recognition is that it frequently turns (to) language only when it can be mustered and used as evidence for how competing positions unduly rely on the shifting and contingent—mere—nature of words.” Noting that contemporary discourses of recognition falter when they approach the question of language—even as recognition is staked out in terms of voice and speakability—he poses a question that several articles in the collection take up: “Does recognition assume language in a way that precludes the recognition of language?” For Doxtader, this question occasions a turn to Walter Benjamin's “On Language as Such and on the Language of Man,” which he draws on to explore in both content and form how Benjamin “grasps that the language of recognition may awaken in the recognizability of language.” Philippe-Joseph question to ask not about the recognizability of language but the recognizability of a on a of in the of the and of what it might to recognition to what shapes the of in the of to show that a into a the into a the into a the into a and is the of the concept For the of this and the of the turns on the way in which of the and are themselves articles that follow explore the ways insight into the rhetorical contours of recognition are by and the terms of life. questions whether the form of power that our attention and its of for understanding the of power in change political that the foundations of have to she the concept of as a way to think about how power operates in through the of the between life and in how more are being she argues that the for the recognition of the if it is to the of the for recognition of of the must the of rather than simply to into too with contemporary forms of the of life, to Hegel's life-and-death struggle in the Phenomenology of Spirit, that this struggle for recognition is … precisely because it the of a that can be staked and in a the of through To grasp how life in Hegel's work conditions recognition, between and we might and in Hegel's of and that for by and that appear to in the from to a life that is human and In a of life in Hegel's a form of recognition as a of knowledge that might be able to account ways that produces its own as the conditions of witnessing and to an grounded on our shared bond to our singular as a way to to of recognition that ground their ethical in the vulnerability of human life. are problematic for because they that the recognition of vulnerability to ethical relations that vulnerability a human subjectivity or Noting that is shared with she for a form of as ongoing and between and their cannot be to recognition, mutual or consideration of the of life opens onto an of the politics of recognition's scene and how it might bring about the and rhetorical implications of a concept he defines as of of in which an “an and of at with a to the work of and his details the way the to it as if were the one for whom it was able to the and social norms within the of and The value of then is that it a potential … to the and power of and as as to the that such and and examine the of the scene of in order to understand the possibilities for critique in political practices of recognition. theoretical accounts of legal recognition and outline the of that law is the or of the scene of recognition. an account of rhetorical is what is lost in political theoretical to a form of violence and injustice. that if we the relationship between law and recognition's scene, we are able to see how scene of recognition is set not by the law itself but by a demand for recognition in and through which both and law take details the rhetorical conditions of different of recognition, as to and of and to violence and point toward the that recognition is to article is to how as an politics, and in the are to recognition and how these critiques of and The possibility of this critique for in the to the dimensions of recognition in political and the between the of power within and across groups who are and liberal and of and takes on a scene of political recognition, the debate, it to the political potential of he various used to for rights in order to of as for recognition as that is as much an act of as it is of he that an understanding of the of might forms of knowledge and foster political across the article of the collection, how a language of recognition might to make of aesthetic the on and he a of aesthetic through which we to see that expresses a fundamental element of human and in so in the world to that significance of and of the to the politics of recognition the or the of in that it of over on the and aesthetic recognition point toward the need to the relationship between rhetoric and terms that a and yet If we accept that is the of the of in the world in and through and in then we are with and to the question of the of language in recognition in which the collection to all the authors who articles to this special to the in ways shape and life to the especially for the with and to by Erik Doxtader, and and for the work of who of their to offer to the like to for the to this collection and the he the

Other| November 01 2015 Index to Volume 33 (2015) Rhetorica (2015) 33 (4): 443–447. https://doi.org/10.1525/rh.2015.33.4.443 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Facebook Twitter LinkedIn MailTo Tools Icon Tools Cite Icon Cite Search Site Citation Index to Volume 33 (2015). Rhetorica 1 November 2015; 33 (4): 443–447. doi: https://doi.org/10.1525/rh.2015.33.4.443 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentRhetorica Search This content is only available via PDF. © 2016 by The International Society for the History of Rhetoric. All rights reserved. Please direct all requests for permission to photocopy or reproduce article content through the University of California Press's Reprints and Permissions web page, http://www.ucpress.edu/journals.php?p=reprints.2016 Article PDF first page preview Close Modal You do not currently have access to this content.

This article discusses findings from a three-year ethnographic study of an ethnic studies course called Native American literature, which began during the passing of legislation that banned the teaching of ethnic studies in Arizona’s public and charter schools. The data analyzed here explore the ways students use silence as a form of critical literacy “or critical silent literacies” in response to racial microaggressions enacted by their peers, their teachers, or a combination of both. This framing of silence questions common assumptions that Native American students aresilent because of their biological, inherent, and/or cultural “traits” Challenging such assumptions, Native American students in this study reveal that as they attempt to voice their ideas, they are repeatedly silenced because their knowledges counter the dominant settler knowledges taught in public schools. As a result, they discuss how their silence has been used over time as a resistancestrategy to shield themselves, their identities, and their family and community knowledges from dominant, monocultural knowledges with which they did not agree.

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Introduction

Other| October 01 2015 Index to Volume 15 Pedagogy (2015) 15 (3): 593–596. https://doi.org/10.1215/15314200-3149591 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Index to Volume 15. Pedagogy 1 October 2015; 15 (3): 593–596. doi: https://doi.org/10.1215/15314200-3149591 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsPedagogy Search Advanced Search The text of this article is only available as a PDF. 2015 Article PDF first page preview Close Modal Issue Section: Index to Volume 15 You do not currently have access to this content.

This special issue of Pedagogy , titled “Caring From, Caring Through: Pedagogical Responses to Disability” explores the complex dynamics of disability, pedagogy, and care work and thus augments important scholarship on the personal experiences of disabled teachers, on how mental and physical variation shapes classroom encounters, and on parenting disabled children while inside the academy. Different from these conversations, though, this special issue applies disability theory more explicitly to pedagogical techniques and teaching philosophies. Put another way, the issue outlines pedagogical logics, classroom practices, and ethical considerations that might provoke radical institutional change and that testify to the generative symbiosis of lived disability, disability research/scholarship, and disability content/practices in the classroom. The articles in this issue grow out of authors’ situated, embodied knowledges and experiences of caring from or through disability; contributors contemplate what — and how — caring for/with/through disability has taught them about teaching. At the heart of each of these articles lies the belief that our common humanity is evidenced, paradoxically, through diverse human variation. Questions about how to enact in our lives and classrooms a politics that honors, engages, and conserves that variation — a politics of inclusion, equity, and access — motivate the meditations that follow.

Other| October 01 2015 Contributors Pedagogy (2015) 15 (3): 587–592. https://doi.org/10.1215/15314200-3149575 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Contributors. Pedagogy 1 October 2015; 15 (3): 587–592. doi: https://doi.org/10.1215/15314200-3149575 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search Books & JournalsAll JournalsPedagogy Search Advanced Search The text of this article is only available as a PDF. © 2015 by Duke University Press2015 Article PDF first page preview Close Modal You do not currently have access to this content.

This article establishes how rhetorical intention is affected by the situation of writing instruction. Intention could be defined as the means through which a writer orients purposeful activity based on the projection of a desired outcome. The role of writing as a vehicle for communication is often taken as a given in instructional activities. Yet writers encounter the classroom primarily as a socially relevant situation, which often results in writing oriented toward compliance or in the service of extrinsic reward. Those within writing studies would recognize this problem as a part of the conversation regarding the acquisition of thinking dispositions and theories of transfer in writing pedagogy. Drawing upon what is known about intention from studies of communication disorder, this article posits that inquiry-based writing becomes procedural in instructional settings through a writer's affective response to perceived exigence: the activation of rhetorically situated communicative intent in response to a question to be answered or a problem to be resolved. As such, this article draws upon theories of cognition and learning in order to explore possible strategies of question generation in relationship to writing pedagogy.

“Volume 5.1 continues our mission of publishing a wide variety of rhetorical scholarship on a vast expanse of important contemporary topics. Articles in this issue span the sacred and the secular, the deeply personal and the broadly political. The articles share an interest in movement—how rhetoric moves and exhorts audiences to move”

The introduction to this special issue on the rhetorics of health and medicine charts the formation of an emerging field and its importance to communication design.

Background: When an organization decides to adopt a technology, such as a content-management system (CMS), the choice affects writing styles and processes, and conversely, writing styles affect the implementation of the technology. This case study compares and contrasts the experiences of writers in organizations that implemented different types of CMSs: a web CMS (WCMS) and a component CMS (CCMS), with a focus on the different types of training given to each group to facilitate the implementations. Research questions: (1) What are the dependencies between technology choices and the corollary editorial constraints that writers must consider in order to realize the benefits that the technology can bring? (2) What types of training are needed to ensure that writers become fully productive in a collaborative, structured-authoring environment? Situating the case: When adopting structured information technologies, such as CMS, organizations seek to reduce costs and improve efficiencies through the reuse and better management of content components, such as text and images, which can significantly reduce the costs of translation, reproduction, and maintenance of publications. Structured information technologies, such as a CMS, Extensible Markup Language (XML), and Darwin Information Technology Architecture (DITA) affect technical communicators by changing writing styles to a more structured, topic-based approach, by introducing new tools and concepts for authoring and publishing, and by requiring more involvement in the selection, use, and maintenance of the technologies. Previous efforts to address these issues through training include works by Critchlow, who addressed the use of database systems to address challenges in developing documentation in collaborative environments; Edgell, who related how technical communicators proposed a CMS-based documentation solution to a software firm; and Lanier, who described how one organization overcame the resistance to new structured information technologies by writers. Methodology: The case was studied as an experience report by one of this article's authors (Bailie), in which the organizations engaged a consultant during their CMS implementation projects. The observations are qualitative and reflect consulting engagements with two teams over a period of almost three years. About the case: A common problem in implementing CMSs is interdependencies between content structures, on which the technology depends, and the editorial changes required to ensure that the content is best structured to take full advantage of the capabilities of the technology chosen. This case describes a four-phase training process provided to two clients: one with several contributors to the content-management effort in a single location; the other with more than a dozen contributors in several locations. Each client received four phase of training: (1) theoretical training-understanding pertinent theories behind good content development; (2) application of theory-how to apply the theories to their workplace; (3) software training-learning the new software to produce the content; (4) production-support immediately following training, during implementation. The results of the training were to increase the skill levels of the writers to understand how to leverage content in powerful ways using sophisticated technology. Conclusions: Determine the production needed for the content when choosing a class of CMS to address those production needs. Afterwards, match the training of the writers to the complexity of the system. Content strategists, project managers, technical communicators, and others involved in implementing a CMS need to allow sufficient time and training for writers to adjust their skills to the new technology and the new processes and techniques required to effectively use them.