El s Kathryn Harrison points out, one of America's most popular misconceptions, especially in the white middle-class family, is that father-daughter incest is a rare occurrence. The crime of incest often goes unreported and unpunished in part because of a silence around it. While exact figures are hard to pin down, current data suggest that anywhere from one in four to one in three girls experiences sexual abuse at the hands of fathers or surrogate fathers. In the 1980s scholars such asJudith Herman and Diana Russell provided data that suggested incest was at least as prevalent in white middleand upper-middleclass homes as it was elsewhere.2 Far from confirming that incest only happens in certain homes, this research suggests that the sexual abuse of daughters is a ubiquitous practice that cuts across racial and class lines. Nonetheless, familiar narratives of incest construct the white middle-class family as a nurturing unit in which the rapacious father is an impossible character. In particular, these narratives often relegate incest to the homes of cultural others or attempt to dismiss a daughter's first-person account of sexual violation as fantasy (Doane and Hodges 2; Wilson). In 1997, Kathryn Harrison published her controversial memoir about fatherdaughter incest, The Kiss, a book that disturbed the silence around and as-

In this article, I argue that critical discourse analysis (CDA) can complement and extend existing critical and radical writing pedagogies; CDA provides the theoretical and methodological context that can articulate explicitly the relationship between language practices and politics. I use CDA to analyze texts that circulated on the campus of Miami University, Ohio, surrounding a conflict that exacerbated ongoing disputes about diversity, access, and standards, and I discuss how CDA might inform composition pedagogy.

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Abstract The tradition of Western stylistics, initiated by Aristotle, is impregnated with the dialectics between established and unconventional usage. In the twentieth century, Bakhtin acknowledged this dynamic through his conception of the dialectical nature of language. Concepts of the plain style, many of them emanating from the United States, deviated from this dynamic. Prestigious style handbooks such as The Elements of Style and Ten Lessons in Clarity and Grace, which championed a form of the plain style based on empiricism, offered advice that undermined the dialectical, dynamic nature of language. At the same time, calls for cavalier self-expression, e.g., experimentation in Baudrillard and experimentalism in Lloyd, could not account for the great achievements of Western stylistics. A paucity of stylistic diversity led Foucault to promote “heterotopias.” Cixous proposed a three-stage model for linguistic development designed to heighten dialectical interplay between tradition and novelty. Attuned to the crisis in written expression, Kristeva stressed the need for enhancing the role of aesthetic products in contemporary life.

Forgotten Readers: Recovering the Lost History of African American Literary Societies by Elizabeth McHenry. Durham: Duke University Press, 2002. xiv + 423 pp. Risky Rhetoric: AIDS and the Cultural Practices of HIV Testing by J. Blake Scott Carbondale: Southern Illinois University Press, 2003. xii + 281 pp. Authority and Reform: Religious and Educational Discourses in Nineteenth‐Century New England Literature by Mark G. Vasquez. Knoxville: University of Tennessee Press, 2003. xxii + 393 pp.

This essay considers why some subjects associated with English studies achieve disciplinary status while others, such as theory and multicultural literature, fail to do so, suggesting that what is required for such status is the establishment of epistemological difference from other areas in the field. The author uses the example of creative writing’s emergence as a model of what it means to achieve disciplinary status, what benefits accrue to a field that does, and who stands to gain from that emergence.

This essay examines the pedagogical practices of the poet, civil rights activist, andteacher Melvin B. Tolson who taught at Wiley College from 1923 to 1947. Tolson’s complex classroom style, which mixed elements of classical, African American, and current-traditional rhetoric, produced a pedagogy that was at once conservative, progressive, and radical, inspiring his students to academic achievement and social action. Tolson demonstrates that it is possible to instruct students in the norms of the academy without sacrificing their home voices or identities.

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College English, Volume 66, Number 2, November 2003 Johnnie M. Stover is associate professor of English at Florida Atlantic University. Her areas of instruction and research include American literatures of the nineteenth and twentieth centuries, with specializations in African American, American Indian, and women’s literatures. Portions of this essay appear in her book, Rhetoric and Resistance in Black Women’s Autobiography (University Press of Florida, 2003). T Nineteenth-Century African American Women’s Autobiography as Social Discourse: The Example of Harriet Ann Jacobs

In the spring of 2000, following the completion of a Ph.D. specializing in rhetoric and composition, I taught my first literature course: a writing-intensive survey of African American literature. The course, open to all students, regardless of major, used both traditional literature assignments, such as close readings, and more rhetorical assignments that asked the students to “join a conversation” on issues such as gender relations and African American education. After years of teaching argument in rhetoric and composition courses, I was excited about bringing some of the methods that had proved successful in this environment to the literature curriculum: peer review, audience analysis, guidance through the writing process, intensive revision, writing conferences. These were elements of writing instruction that I felt had been missing from my own undergraduate study in English literature, and I was eager to share them with my students. I envisioned transforming the lower-level writing course in literature by guiding students through the writing process and encouraging them to think of their writing in terms of the impact it would have on specific readers. The result was a disaster. Strategies that had elicited thoughtful revision from my rhetoric students fell flat in the literature classroom. For instance, I had had wonderful success with a peer review technique developed by Barbara Sitko (1993) in which students read a peer’s paper aloud and paused at the end of every sentence to summarize the main point of the essay and to predict what would appear next. My composition students had found this

310 RHETORICA especially troubling for colonial discourse analysis, which is given a cursory treatment in Chapter Four but could have been developed in more depth and usefully applied in all of the examples. The last point draws attention to the fact that Schuetz does not develop an overarching thesis for her study in her brief introduction, and offers no separate conclusion. It is thus never clear what might hold these eleven very different chapters together beyond their interest as examples of governmentIndian relations or as examples of the diversity of rhetorical theories. The individual chapters consist mainly of summaries of the relevant history for the particular case study; surprisingly, there is little actual analysis. The conclusions to the individual chapters will likely seem obvious both to scholars actively engaged in American Indian studies and to American Indian peoples who live in the aftermath and ongoing legacies of these histories. The explanatory, theoretical, and activist potential of rhetorical analysis for these cases is left largely untapped. Chadwick Allen Ohio State University Jeffrey M. Suderman, Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century. Montreal and Kingston: McGill-Queen's University Press, 2001. 293 pages. Readers of Rhetorica are not the audience Jeffrey Suderman targeted in writing Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century. Suderman writes that he was motivated to undertake this study to correct the imbalance of Campbell's modern reputation—as the author of the Philosophy of Rhetoric—and his contemporary reputation, which rested more on his Dissertation on Miracles and on his translation of the Gospels. Furthermore, Suderman claims that historians of the Enlightenment have devoted too much attention to atypical figures, especially skeptics such as Hume, Voltaire, and Gibbon, to the neglect of representative figures, such as Campbell. As a result, today Campbell is known "only to a few specialists" in rhetoric who read the Philosophy ofRhetoric "without a broader appreciation of his life and thought" (4-5). In contrast, Suderman would reconstruct the George Campbell that eighteenth-century audiences knew, and ... find what was representative in his thought" (6). To me, Suderman's seems a wrong-headed approach to Campbell, whose work (except for the Philosophy of Rhetoric) is as unremarkable as it is representative, but his perverse accounting of Campbell's achievement does not much compromise the usefulness of a book that is a model of a scholarship. Suderman divides his book into three parts: a biographical section (968 ); a section on the "Enlightened Campbell," which examines the origins of Campbell's thought in eighteenth century empiricism (69-178); and a section Reviews 311 on the "Religious Campbell," which examines Campbell as a biblical scholar and Christian polemicist. In appendices, Suderman lists all of Campbell's extant letters, each identified by library and manuscript number, and the manuscripts Suderman used in his study, some of which were not previously identified. Future Campbell scholars owe him thanks. The picture of Campbell that emerges from Suderman's biographical chapters is not substantially different from what we could piece together from Lloyd Bitzer's Introduction to his edition of the Philosophy of Rhetoric and from Lewis Ulman's work on the Aberdeen Philosophical Society. But Suderman adds more details to make this the most complete and reliable biography we have. Section II groups together the Philosophy of Rhetoric, the Dissertation on Miracles, and the Lectures on Ecclesiastical History as constituting Campbell's program to establish Christianity on rational grounds. Suderman therefore reads the Philosophy of Rhetoric in order to derive Campbell's philosophy of mind, concluding that Campbell's faculty of psychology and his discussion of evidence support the conclusion that belief in God and Christian morality can be rationally justified on empirical grounds. Scholars of rhetoric will find of particular interest Suderman's analysis of memory and his stress on the importance of the argument from design as the guarantor of the reliability of our reasoned conclusions. In Section III, "Revealed Knowledge: the Religious Campbell," Sud­ erman attempts to delineate Campbell's theology, discusses Campbell's en­ gagement with his Roman Catholic, Episcopalian, and Dissenting critics, and examines his translation of the Gospels. Suderman identifies Campbell's the­ ology as "mitigated" Calvinism (205). My conclusion...

Reviews Janice Schuetz, Episodes z/z the Rhetoric ofGovernment-Indian Relations. Westport, CT: Praeger, 2002. ISBN 0-275-97613-0. xxii + 316 pages. Relations between the United States government and American Indian nations, tribes, or individuals, in all periods of U.S. history, are notoriously resistant to easy analysis or straightforward conclusions. For one thing, the written record is typically incomplete and often heavily biased, in both form and content, against Indian interests. For another, the U.S. academy has been slow to develop adequate research methodologies or innovative theoretical tools that promote scholarship that will be relevant not only to academics but also to Indian peoples themselves. The interdisciplinary fields of ethno-history and American Indian studies have made important strides in these directions over the past couple decades, but there is still a high level of disagreement over which approaches are most appropriate and productive. A carefully researched and specifically-situated rhetorical analysis of significant texts in the history of U.S.-Indian relations would add an important perspective. Unfortunately, Episodes in the Rhetoric of Government-Indian Relations by Janice Schuetz, Professor of Communication at the University of New Mexico, offers neither ground-breaking archival research nor innovative theory. The book's main appeal is its ambitious scope: each of the eleven chapters analyzes a different "episode" in U.S.-Indian relations, from the mid-nineteenth century through the late twentieth century. Moreover, like an introductory textbook to rhetorical theories, each case study employs a different method of analysis: the dramatistic theories of Kenneth Burke are applied to the Pugent Sound War of 1854-58: genre theory is applied to the so-called Sioux Uprising of 1862; speech act and political spectacle theory is applied to the Sand Creek Massacre of 1864; colonial discourse analysis is applied to the history of the Navajo Long Walk and Internment of 1846-68; Victor Turner's theories of ritual and redress are applied to Zuni Witch Cases of 1880-1900; and theories of lamentation are applied to the Wounded Knee Massacre of 1890. Given the range and diversity of cases, Schuetz's presentation and analysis of individual episodes is necessarily limited. Although the breadth of her reading in Indian history is impressive, it is also highly selective for any particular case and, in general, does not add new evidence or points of view. Furthermore, it is often unclear why individual theories were chosen for, and restricted to, particular cases. This is© The International Society for the History of Rhetoric, Rhetorica, Volume XXI, Number 4 (Autumn 2003). Send requests for permission to reprint to: Rights and Permissions, University of California Press, Journals Division, 2000 Center St, Ste 303, Berkeley, CA 94704-1223, USA 309 310 RHETORICA especially troubling for colonial discourse analysis, which is given a cursory treatment in Chapter Four but could have been developed in more depth and usefully applied in all of the examples. The last point draws attention to the fact that Schuetz does not develop an overarching thesis for her study in her brief introduction, and offers no separate conclusion. It is thus never clear what might hold these eleven very different chapters together beyond their interest as examples of governmentIndian relations or as examples of the diversity of rhetorical theories. The individual chapters consist mainly of summaries of the relevant history for the particular case study; surprisingly, there is little actual analysis. The conclusions to the individual chapters will likely seem obvious both to scholars actively engaged in American Indian studies and to American Indian peoples who live in the aftermath and ongoing legacies of these histories. The explanatory, theoretical, and activist potential of rhetorical analysis for these cases is left largely untapped. Chadwick Allen Ohio State University Jeffrey M. Suderman, Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century. Montreal and Kingston: McGill-Queen's University Press, 2001. 293 pages. Readers of Rhetorica are not the audience Jeffrey Suderman targeted in writing Orthodoxy and Enlightenment: George Campbell in the Eighteenth Century. Suderman writes that he was motivated to undertake this study to correct the imbalance of Campbell's modern reputation—as the author of the Philosophy of Rhetoric—and his contemporary reputation, which rested more...

The following article focuses on Latino students’ difficulties with higher education because of dual constructions of identity from and toward the Anglo mainstream. First, the article addresses Other perception: the potential problems Latino students (Mexican Americans) encounter in higher education based on how others perceive their individual and group identity. Second, it addresses self-perception: the contradictory expectations that Mexican Americans have of the mainstream in higher education. The discussion of these issues is presented in a letter format that primarily speaks to audiences outside the mainstream.

Via a Speak Aloud and Write protocol methodology, this study investigated the characteristics of the wording formulation process of a select group of 7 African American students in freshman composition who claimed nonstandard features were active at least 30% to 40% of the time while they composed their papers. Control of rhetorical context was established in terms of tone (formal), purpose (to explain or argue), audience (English instructor), and the time-place context (“simultaneously” spoken-written at one sit-ting). Two Speak Aloud and Write transcripts per participant were analyzed for grammatical and “pronunciation-related” nonstandard feature dynamics in reference to consequences on the page, given the requirements of freshman composition. Findings indicate complex dynamics at work in the form of 7 feature dynamic patterns and 19 variations, with particularly marked activity in relation to a consonant cluster reduction feature and to specific verbal nonconcord features. Also, students who shared feature dynamics pattern characteristics generally shared literacy background characteristics.

Reviews 199 nitá della sua opera per attribuirla ad Aristotele, affidandogliela come ad un padre adottivo. Ed in realtá, come ben osserva il Velardi, la Rhetorica ad Alexandrum deve non soltanto la sua fama, ma molto probabilmente la sua stessa sopravvivenza fino ai nostri giorni, al fatto di essere stata ritenuta opera aristotélica. Il volume é corredato da una serie di indici: Indice dei luoghi citati, Indice delle cose e della parole notevoli, Indice dei nomi. Ferruccio Conti Bizzarro Universita Federico ÍI, Napoli Nan Johnson, Gender and Rhetorical Space in American Life, 1866-1910, (Carbondale: Southern Illinois University Press, 2002), pp. 220. Nan Johnson's first book, Nineteenth-Century Rhetoric in North America (1991), has been called "the most comprehensive assessment yet published of the rhetorics that shaped the teaching of English composition and pub­ lic speaking in the nineteenth century" (Miller 1993). It is an admirably well-researched account of how American college and university students were taught the rhetorical skills necessary for careers in the courtroom, leg­ islature, and religious professions, and has proved an invaluable resource for both historians and teachers of rhetoric and composition. However, in Nineteenth-Century Rhetoric in North America, Johnson is silent about women's relationship to this dominant male tradition of rhetorical instruction. It is this relationship which her second book, Gender and Rhetorical Space in American Life, 1866-1910, takes as its focus. Gender and Rhetorical Space in American Life, 1866-1910 is one of three inaugural titles in a new series, Studies in Rhetorics and Feminisms, edited by Cheryl Glenn and Shirley Wilson Logan for Southern Illinois University Press. In part, the book is a project of historical recovery, reconstituting a separate tradition of rhetorical training for women in postbellum American society. In this respect, it fits into a body of feminist scholarship on the history of rhetoric that begins with Doris Yoakum's 1943 article "Women's Introduction to the American Platform" and includes Lillian O'Connor's Pioneer Women Orators: Rhetoric in the Antebellum Reform Movement (1954), Karlyn Kohrs Campbell's two-volume Women Public Speakers in the United States: A Bio-Critical Sourcebook (1993, 1994), Andrea Lunsford's Reclaiming Rhetorica: Women in the Rhetorical Tradition (1995), Shirley Wilson Logan's "We Are Coming: The Persuasive Discourse of Nineteenth-Century Black Women" (1999), and Jacqueline Jones Royster's Traces of a Stream: Literacy and Social Change among African American Women (2000). However, while Johnson praises these texts for carrying out the vital and ongoing work of situating prominent and forgotten women speakers in rhetorical history, 200 RHETORICA she differentiates her own historiographical method from such remapping projects (7). Johnson's purpose is not to redraw the rhetorical map by restoring forgotten contributions to the rhetorical tradition, but to ask why it is that women's contribution had been—until the advent of these projects—so com­ pletely excluded from the twentieth-century canon (10). To answer this ques­ tion, Johnson examines a wide range of nonacademic rhetorical materials, including elocution manuals, conduct books, and letter writing guides, that comprised a late nineteenth-century pedagogy of "parlor rhetoric" (2). Draw­ ing upon terms and concepts established by feminist historians to describe the gendered ideology of nineteenth-century American culture—the "cult of domesticity," the "cult of true womanhood," "Republican motherhood"— Johnson argues that the parlor rhetoric movement, while purporting to offer rhetorical training for both sexes, prescribed separate and unequal roles for both men and women (4). Men were to exercise oratorical power in the political domain, while women were to use their rhetorical skills to exert influence in the domestic sphere. This popular pedagogy defined a very tra­ ditional role for women and effectively guarded "access to public rhetorical space in American life" (16). The history of the erasure of women from the rhetorical canon, Johnson suggests, began in the nineteenth century, since the parlor rhetoric movement's relegation of women to a subordinate rhetorical role legitimized their erasure from twentieth-century histories of rhetoric (10). Johnson's argument seeks to answer why it was that, in spite of their struggle for a greater public role, white middle-class women at the end of the nineteenth century were...

Abstract A Rhetoric of Motives is Kenneth Burke's only published work to consistently focus upon the subject of race. Although encouraged by the book's topic, this treatment was significantly shaped by Burke's friendship with African American novelist and critic, Ralph Ellison. Consequently, this essay offers one history of Burke's Rhetoric, drawing on both published work and unpublished correspondence between and concerning these two men. Based upon these materials, I isolate three texts as the central moments of the Burke/Ellison dialogue on race: Ellison's essay, “Richard Wright's Blues,”; Ellison's letter to Burke of November 23, 1945, and, finally. Burke's A Rhetoric of Motives.

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Research Article| April 01 2003 Postpositivist Realism in the Multicultural Writing Classroom: Beyond the Paralysis of Cultural Relativism Laurie Grobman Laurie Grobman Search for other works by this author on: This Site Google Pedagogy (2003) 3 (2): 205–226. https://doi.org/10.1215/15314200-3-2-205 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Laurie Grobman; Postpositivist Realism in the Multicultural Writing Classroom: Beyond the Paralysis of Cultural Relativism. Pedagogy 1 April 2003; 3 (2): 205–226. doi: https://doi.org/10.1215/15314200-3-2-205 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. © 2003 Duke University Press2003 Article PDF first page preview Close Modal Issue Section: Articles You do not currently have access to this content.

Abstract This essay examines the question of the body as it appears in Burke's texts. Drawing upon a rereading of-and friendly amendment to-Burke's action/motion writings, I argue that other terminologies of embodiment suffer from a lack of complexity and therefore offer not dialectics but rhetorics of embodiment. After briefly applying this reading of Burke to discourse on race and racial identity, the essay concludes that his action/motion polarity can be used as a critical instrument of sorts, prompting us to greater vigilance regarding the vocabularies of embodiment we employ, the terms we impose upon our bodies and ourselves.

Argues that issues of generic hybridity embody multicultural literature while promoting another kind of multiculturalism that reflects the current debates about literary canons in general and the field of American literature in particular. Considers how a reading of texts that relies on all of their component parts allows literature to perform a vital function, to foster an informed and compassionate vision of the different.

This article represents stories of eight former composition students, Appalachian working class women, who move from silence in the academy to voice in their communities to a more self–confident identity without destroying the community from which they came. The author argues that compositionists need to consider the two–edged nature of literacy; how literacy serves first generation, nontraditional learners; the intergenerational effects of literacy; the importance of expressivist writing as a transition into academic literacy; and the importance of region and class in multicultural conversations.

In a departure from traditional paradigms, in this work Latinos examine their own experiences in US schools and offer theories born from positions of expertise and first-hand knowledge as researchers and educators.

The Second Coming " As a metaphor for wrting center work, carnival frames this work as , to borrow Susan Millers words , a " relation between high and low discourses , " in this case , between frequently marginalized wrting centers and the larger university or academic 'structures that contain-and depend on-these centers.

Foregrounding issues of race, ethnicity, and education, this article ties together two important issues in teaching (so-called) basic writing: how social and pedagogical issues in higher education shape possibilities for bicultural students’ writings and how these students can use their developing sense of literacy and their texts to explore identity.

Foregrounding issues of race, ethnicity, and education, this article ties together two important issues in teaching (so-called) basic writing: how social and pedagogical issues in higher education shape possibilities for bicultural students' writings and how these students can use their developing sense of literacy and their texts to explore

Reviews four books: Listening Up: Reinventing Ourselves as Teachers and Students, by Rachel Martin; Disturbing the Peace, by Nancy Newman; Let Them Eat Data: How Computers Affect Education, Cultural Diversity, and the Prospects of Ecological Sustainability, by C. A. Bowers; Assessing the Portfolio: Principles for Practice, Theory, and Research, by Liz Hamp-Lyons and William Condon.

Incites inquiry as to how modern American literature reflects on the problem of identity. Spotlights the contribution to modern American writing by Wallace Thurman’s "Harlem" fiction. Endeavors to link a racial imperative to a sexual imperative by means of a current theoretical discourse surrounding notions of city and community life.

In this study of the history of rhetoric education, Susan Kates focuses on the writing and speaking instruction developed at three academic institutions founded to serve three groups of students most often excluded from traditional institutions of higher education in late-nineteenth-and early-twentieth-century America: white middle-class women, African Americans, and members of the working class. Kates provides a detailed look at the work of those students and teachers ostracized from rhetorical study at traditional colleges and universities. She explores the pedagogies of educators Mary Augusta Jordan of Smith College in Northhampton, Massachusetts; Hallie Quinn Brown of Wilberforce University in Wilberforce, Ohio; and Josephine Colby, Helen Norton, and Louise Budenz of Brookwood Labor College in Katonah, New York. These teachers sought to enact forms of writing and speaking instruction incorporating social and political concerns in the very essence of their pedagogies. They designed rhetoric courses characterized by three important pedagogical features: a profound respect for and awareness of the relationship between language and identity and a desire to integrate this awareness into the curriculum; politicized writing and speaking assignments designed to help students interrogate their marginalized standing within the larger culture in terms of their gender, race, or social class; and an emphasis on service and social responsibility.

Fearless Speech by Michel Foucault. Edited by Joseph Pearson. New York: Semiotext(e), 2001. 183 pp. Literacy with an Attitude: Educating Working‐Class Children in Their Own Self‐Interest by Patrick J. Finn. Albany: State University of New York Press, 1999. 243 + xii pp. Out of the Dead House: Nineteenth‐Century Women Physicians and the Writing of Medicine by Susan Wells. Madison, WI: University of Wisconsin Press, 2001. 312 + xii pp. Black on Black: Twentieth‐Century African American Writing about Africa by John Cullen Gruesser. Lexington: University of Kentucky Press, 2000. 205 + xiii pp. Making Social Science Matter: Why Social Inquiry Fails and How It Can Succeed Again by Bent Flyvbjerg. Trans. Steven Sampson. Cambridge: Cambridge University Press, 2001. 214 pp.

This chapter seeks to add to our understanding of literacy as it relates to African Americans, with a focus on African American female literacies. Primarily, I argue that mother tongue literacy is central to literacy education.

... No matter how backward and negative the mainstream view and image of Black people, Ifeel compelled to reshape the image and to explore our manypositive angles because I love my own people. Perhaps this is because I have been blessed with spiritual African eyes at a time when most Africans have had their eyes poked out.... So, like most ghetto girls who haven't yet been turned into money-hungry heartless bitches by a godless money centered world, I have a problem: I love hard. Maybe too hard. Or maybe its too hard for a people without structure-structure in the sense of knowing what African womanhood is. What does it mean? What is it supposed to do to you andfor you? -Sister Souljah

This article examines the contradictory representations of whiteness in the literature on critical pedagogy and argues that a deeper engagement with these contradictions can help critical educators in their work with white students. The essay explores a number of sites-the rhetoric of critical pedagogy, the literature on whiteness that has surfaced in the past five years-and concludes by analyzing portraits of white students as they read texts that challenge them to think about race and racial identity in new ways.

This article examines the contradictory representations of whiteness in the literature on critical pedagogy and argues that a deeper engagement with these contradictions can help critical educators in their work with white students. The essay explores a number of sites--the rhetoric of critical pedagogy, the literature on whiteness that has surfaced in the past five years--and concludes by analyzing portraits of white students as they read texts that challenge them to think about race and racial identity in new ways.

One of the many significant points made in Teaching the Literatures of Early America is that students often resist the nuances of early American texts, and for similar psychological or ideological reasons they are reluctant to link the themes to our own time. I met this resistance early in an American survey, at a Florida university, when attempting to direct the class’s examination of sixteenthand seventeenth-century colonialism to the World Conference on Racism, then unraveling in Durban, South Africa. I had photocopied and distributed to the class a newspaper article about the United States and Israel’s abandonment of the U.N. meeting. The article explained why Israel had rejected the label of a “colonialist” state, and it suggested through the Palestinian ambassador, Salman el Herfi, that the American delegation had left because it wanted to avoid discussing slavery and the injustices done to native peoples. The thematic interests and chronological structure of the course invited this brief digression. We were moving forward through time and addressing the same questions: What is a colonialist state, and what are the traits of colonial culture? What are the aesthetics of denial, when power is asserted and contested on an international stage? My strategy to this point had been to complicate the “colonialist” label by offering different versions of the encounter it implies. A comparison of Spanish, French, English, and indigenous texts was to foreground how “new worlds” were imagined and understood. The newspaper article, I thought, would cap off the week’s reading and use current events to suggest how the legacies of empire were with us still. For the Tuesday meeting I had assigned selections from the Puritan captive Mary Rowlandson, a staple of American survey courses. The students divided into small groups and, with little supervision, identified where a woman’s experiences on the frontier potentially challenged ecclesiastical authority. The reading assigned for the following Thursday was an English translation of the Nican mopohua, a Nahuatl account of the Virgin of Guadalupe written about the time of the Puritan narrative. To my mind, the two works yielded a striking contrast. Both defined religious experience through gender and the meeting of cultures, but where

frican American writers are still writing slave narratives. One hundred thirtynine years after emancipation, more than four decades after the Civil Rights movement, the experience of slavery, the costs of escape, and the pain of remembering still compel attention. Yet even as the racial realities of modern America press literary scholars, historians, filmmakers, and others to keep our dark national history fresh in our collective consciousness, the march of time makes our peculiar institution seem reassuringly distant to some, and less recoverable than ever. As we began the twentieth century, thousands of ex-slaves were still alive, many testifying to their experiences (albeit often in compromised ways) through public forums such as the Work Projects Administration interviews. As we enter the twentyfirst century, no survivors remain, and very few who have actually beheld or spoken to a former slave. An experiential and bodily connection to slavery has been lost. No one alive bears the physical scars of African American enslavement, those visible

Classroom assignments, especially papers, often serve as the catalyst for many of the interactions that take place between Black male students and white faculty. This essay identifies some of the pitfalls that contribute to the breakdown of communication between white faculty and Black male students during interactions over student writing; it points out the behaviors that both constrain and facilitate these interactions, and it offers suggestions for how faculty can improve their interactions with this population of students. The essay concludes with suggestions for improving faculty awareness of how racial dynamics impact student/faculty interactions over student writing.

This article examines Black student responses to Black Panther Party documents and how those documents moved the students toward change. I maintain that by allowing the classroom to function as a public space in which students can discuss the issues that matter to them, teachers can help to foster and encourage student activism and ultimately their empowerment.

In this examination of Mexican-American bilingual college writers, it is argued that implicit language ideologies, common misconceptions about bidialectalism/bilingualism, and the classroom attitudinal domain subvert the success of ethnolinguistic minority students. The author designed and conducted a randomized language attitude survey (N = 195) of 1st-year composition students on the assumption that language attitudes, reflective of the social/ethnic/linguistic polarization of south Texas, exist inside the English classroom. Findings correlate the multiple ethnolinguistic identities of this student population with language myth adherence. Results reveal the tendency among college writers for subscription to various language myths: dialect misconception, English bias, language purity myth, literacy myth, misconception of oral performance.

This article looks at how the discipline of rhetoric may be helpful when thinking about methods for social justice. Specifically, it explores how rhetoric and composition can help those interested in social justice to construct knowledge that is both multidisciplinary and intercultural, to view the constructive processes of research participants, and to develop reflective research methods. One such method may be the Community Problem-Solving Dialogue, a rhetorically strategic method for sharing and building knowledge between the community and university. Specifically, this article studies how students in graduate policy courses both successfully and unsuccessfully used the strategies in the Community Problem-Solving Dialogue in community-university collaborations.

This study investigated a low-achieving class that featured regular discussions to gain insight into how dialogically organized instruction emerged within the context of a traditional recitation instructional setting, further complicated by settings of poverty and linguistic diversity. Dialogic discourse can happen when teachers are adept at linking and at enabling links between academic objectives and student concerns.

Describes the experiences of the author as she tries to transfigure her students enrolled in freshman writing and college preparatory writing classes at Blue Mountain Community College in Pendleton, Oregon (located in the “dry side” of the state). Addresses students' racism, homophobia, and distrust of their own skills in writing.

early Methodism John Wesley created an extracurricular site of literacy and rhetoric that empowered women and the working classes to read, write, and speak in public. Wesley's method of literacy in community not only transformed religious life in Britain but also redefined the intersections of education, class, and gender. an article based on her 1993 CCCC Chair's address, Anne Ruggles Gere critiqued the field of composition: In concentrating upon establishing our position within the academy, we have neglected to recount the history of composition in other contexts; we have neglected composition's extracurriculum (79). Influenced by Shirley Brice Heath's study of community literacy practices, Glenda Hull's work on workplace literacy, Patricia Bizzell's concept of multiple discourse communities, and others, Gere examined the cultural work and literacy practices of writing groups outside the academy, focusing particularly on nineteenth- and early twentieth-century American clubwomen, both white and African American. Gere urged us not only to expand our field's history to