these reflections on working group discussions held at the ARS meeting has quickly taken me back to Evanston in mid-September 2003 and to the extraordinarily productive and provocative work that got done there. I vividly remember listening as Jerzy Axer and then Jeffrey Walker sounded an emergent theme: rhetoric, they said, is a teaching tradition. I remember being surprised at this theme - in fact, I would not have predicted it, and that surprise took me even further back, to the disappointment I felt in having a proposal rejected for an ISHR meeting: awe do not accept papers on pedagogy, the letter said. The dismissal of pedagogy is not unique to ISHR, of course; MLA and NGA have also been reluctant to yield pedagogy a place at the disciplinary table. Even in the GGGG, which was founded on pedagogical concerns, a sometimes bitter conflict has sprung up between theory and practice, with those advocating for the crucial role of theory arguing that studies in composition/rhetoric will not prosper or mature unless the field gives up its attachment to practice, to pedagogy. So I was surprised at the primacy of pedagogy at the ARS conference, and I was heartened by it as well. As Mike Leff has since remarked, at ARS, all roads lead to teaching. In his essay in this issue, Jerry Hauser offers a retrospective explanation for the marginalization of pedagogy and teaching: the ancient Greek rhetorical tradition, grounded in the paedeia and on the capacitating the individual student to lead the life of an active and responsible citizen gave way to the model of the German research institution, with its emphasis on and valorization of discovering new knowledge. This is an elegant explanation, one that leads to Hauser's equally elegant peroration: capacitating students to be competent citizens is our birthright It has been ours since antiquity. Modern education has stripped us of We need to reclaim it. What became increasingly clear to me is that a second key term that animated the conference - performance - must also play a central role in any such reclamation. In retrospect, I realized that every keynote address touched not only on pedagogy but also on performance: the performance of teaching; the performance of civic duty and discourse; the performance of student speaking and writing; the performance of disciplinarity. As I listened and talked, the focus on performance and pedagogy seemed perfectly to bridge the rhetoric/composition and communication traditions to which

Research Article| April 01 2004 The Limits of PC Discourse: Linking Language Use to Social Practice Marlia E. Banning Marlia E. Banning Search for other works by this author on: This Site Google Pedagogy (2004) 4 (2): 191–214. https://doi.org/10.1215/15314200-4-2-191 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Marlia E. Banning; The Limits of PC Discourse: Linking Language Use to Social Practice. Pedagogy 1 April 2004; 4 (2): 191–214. doi: https://doi.org/10.1215/15314200-4-2-191 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter Books & JournalsAll JournalsPedagogy Search Advanced Search The text of this article is only available as a PDF. © 2004 Duke University Press2004 Article PDF first page preview Close Modal Issue Section: Articles You do not currently have access to this content.

Contrary to literary historians, humanist influences did not produce modern English prose style. Instead, technical or utilitarian discourse is inextricable from the development of modern English prose style. Modern English resulted from written text shaped by five factors: (a) brevity induced from accounting/administrative format; (b) aural/oral-based text, written to be heard and seen, that produced conversational style; (c) persistence of indigenous subject-verb-object syntax found in the earliest English documents; (d) a growing Renaissance book market of literate middle-class readers responding to speech-based prose; and (e) English scriptural renditions of the late Renaissance that associated colloquial speech with Protestantism. Of all writing produced before 1700, only a small amount was humanistic; the bulk was utilitarian. The Royal Society’s demand for “plain English” prevailed because the call for precise language by these early scientists reflected the indigenous nature of a plain English that had surfaced as early as 900.

Following the scientific revolution, the modern perception of discourse assumed that text can and should reflect, in a literal way, objective reality as observed in the real world. This perception is radically different from a traditional religious perception of discourse in general and from the Jewish perception in particular. The Jewish traditional perception was based upon intertextual (and not empirical) models of inquiry and endeavored to uncover concealed levels within texts through analytical-philological methods. It is argued that the revival of Hebrew as a secular language went hand in hand with the adoption of the modern perception of discourse. This adoption involved a change in the relationship between text, knowledge, and reality within Jewish society, which found explicit expression in the Hebrew journals established in the middle of the 19th century.

Drawing on existing work on popularizations, this investigation of book-length scholarly essays by practicing scientists across three disciplines reveals a hybrid genre that is neither popularization nor research report. The study utilizes both textual analysis and personal commentary from the writer-researchers to achieve a three-way comparison between the popularization, research article, and the book-length scholarly essay that clarifies how these essays contribute to the authors’ academic agendas. Writing for both a general audience and a jury of their peers, these academics employ an argumentative generic structure. Such argumentation develops a rhetoric of rational inquiry, where understanding how answers to perplexing problems are arrived at is just as important as the answers themselves. This genre also suggests the possible resurfacing of the essayist tradition in the sciences, as these practicing researchers engage with wider audiences in theoretical and philosophical speculation.

The author emphasizes the role of data-driven corpus-based methodology that promotes the study of natural language on examples of real life language use in teaching English for Specific Purposes (ESP), such as Engineering English. This approach can improve the way Engineering English is taught and add more creativity in ESP classes. In particular, the author demonstrates how vocabulary teaching in the ESP context can benefit from a corpus-based approach. She addresses the issue of technical and sub-/nontechnical vocabulary with characteristic examples from teaching situations in Southeast Asia. It is argued that sub-/nontechnical vocabulary should be given more attention in the ESP classrooms than technical vocabulary. Surprisingly, sub-/nontechnical words seem to cause more problems for ESP students specializing in technical fields than technical terms. It is also claimed that the availability of specialist language corpora and computerized text analysis (i.e., concordancing) programs can help learners acquire what D. Bolinger (1976) called "the prefabs of language," or formulaic multiword units (collocations), for technical and nontechnical uses.

Abstract Drawing from a number of “New Age” or occult texts, the essay characterizes the rhetorical functions of the deliberate use of difficult language in occult discourse as the outworking of an “occult poetics.” The essay suggests that most contemporary New Age discourse tends to follow a pattern illustrated in the Platonic dialogues: 1) it emphasizes the limits of language; and 2) it tends to stress the necessity of new vocabularies or novel expressions for intuiting ineffable, spiritual truths. The essay concludes by comparing occultism to the contemporary academic debate over obscure theoretical terminology.

The authors argue for a structural revolution in English studies that builds on the epistemological ground shared by those in composition and literature. Their confederative “English studies” model integrates work in literature, discourse, language studies, and the larger culture with rhetoric and writing instruction horizontally, not hierarchically.

AbstractIndirect discourse presents problems in that it is speech that has been altered from the oral strategy that is deployed in direct discourse. Most particularly, references to actio seem to be irrelevant since indirect discourse is not a constituent of the context to which it refers. It appears, nevertheless, to be placed in context by references to words and gestures which are derived directly from actio. The gestures that reinforce speech arise from a veritable rhetoric of seduction, especially in respect of their theatricality, and vocal characteristics can be sensed even at the level of phrasing in indirect discourse. This too, therefore, is part of the rhetoric of speech.

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.

Community service learning in college-level composition has been widely proclaimed as a microrevolution in higher education. Advocates enthusiastically assert that both faculty and student participants report radical transformations of their experiences and understanding of education and its relation to communities outside the campus (Adler-Kassner et al. 1). This pedagogy, they argue, addresses writing as a situated, social act and points us toward a curriculum of textual studies based on [rhetorical] inquiry into variation in discourse (Bacon 53). Students write about the community in journals and rhetorical analyses of mission statements, or with the community in an urban

(2004). Rhetoric at the Gates of Revolution: Romanian Presidential Discourse in Translation. Advances in the History of Rhetoric: Vol. 7, No. 1, pp. 293-295.

A set of discourse-based methods—genre theory, genre analysis, and discourse analysis—can provide a descriptive basis for a critical analysis of the multiple connections between discourse practices and their underlying concepts and categories within professions. To illustrate this theoretical and methodological project, this article analyzes prognosis in the discourse of medicine. Using Goffman’s (1959) distinction between front-stage and back-stage discourse, the author suggests that a back-stage discourse of prognosis points to problems with prognosis in the front-stage discourse of medical encounters between oncologists and patients who have been diagnosed with cancer. The analysis shows that the oral genre of treatment discussion in oncology encounters is organized to allow practitioners to do, appear to do, or avoid doing difficult work like presenting a prognosis. The article suggests that discourse-based methods have the potential to become the basis for productive critical engagement between practitioners and researchers in professional communication.

Scientific popularizations are generally considered translations (often dubious ones) of scientific research for a lay audience. This study explores the role popularizations play within scientific discourse, specifically in the development of chaos theory. The methods included a review of the popular and the semipopular books on chaos theory from 1975 to 1995, interviews with key figures, and an analysis of the citations in scientific research journals to Gleick’s well-known popularization, Chaos: Making a New Science. The results indicate that popularizations take different forms as a scientific revolution develops into normal science. At various points, popularizations are used by scientists to find a broad, interdisciplinary, scientific audience, to show interest in the field, to disseminate lines of inquiry, and to help establish the author’s priority claim.

This essay focuses on the grammar–rhetoric–composition program at the Colegio de Santa Cruz de Tlaltelolco, a sixteenth–century institution of higher education in Mexico, to argue for a more amply conceived set of colonialist beginnings for American composition. As an emergent site for North American composition–rhetoric, Tlaltelolco launched phenomena familiar to contemporary scholarship, for example composition-rhetoric as attractor for public debates about race and class, as sponsor of debased curricula for people of color, and as re–enforcer of linkages among color, class, aptitude, and local discourse practices.

t the close of the twentieth century, College English published a special issue of essays subtitled Symposium: English 1999. As the title indicates, the collected articles address contemporary English departments. Although most articles focus on the specific pedagogical or professional exigencies of English studies, the last essay of this issue, Jeffrey Williams's Brave New University, raises a more general concern about the shift in university focus from scholarship to salesmanship (742). Williams argues that the increasingly privatized structure of the university significantly redefines the goals of higher education. Rather than characterizing universities and their faculty as places where experts work for the common good, popular discourse-from films to news media-reinforces the corporate image by depicting the university within a commercial profit rationale (745). Because a supposedly new profit motive impinges on the traditional mission of the university, Williams asks that academics critique this corporatized form of higher education, distinguish the university as a not-for-profit institution, and develop representations of the university that reclaim its foundations in the public good (749-50). At the same time that I appreciate Williams's indictment of the privatized university system, I am troubled by the prevailing sentiment-among conservative and liberal thinkers alike-that the university has strayed from its civic-minded origins and transformed itself into a site of corporate demagoguery. Recent discussion surrounding the contemporary university system suggests that an altruistic, even philanthropic, ethos overwhelmingly defines our understanding of higher education's original mission. Consider, for instance, the plethora of books that emerged in the 1990s detailing the failure of higher education. While these

Bruce Herzberg is Professor and Chair of the Department of English at Bentley College. He is the author of several articles on service learning, including "Community Service and Critical Teaching," published originally in CCC and reprinted in a number of anthologies, and "Public Discourse and Service Learning," published in JAC . He is also the author, with Patricia Bizzell, of The Rhetorical Tradition and Negotiating Difference. He began teaching service-learning courses in 1991, and one such course was a research site for Tom Deans's book on service-learning, Writing Partnerships.

The article examines the processses involved in essay-writing by comparing it with the the process by which organic chemistry synthesis schemes are solved. In the process of writing an essay, the author uses knowledge of vocabulary, syntax, and discourse to creatively organize and then produce a paper. In the process of generating a synthesis, the chemist uses knowledge of structure, functional group reactivity, and reaction mechanisms to creatively organize and then produce a synthesis. Both the writing of an essay and the design of an organic synthesis are goal-oriented, nonlinear, recursive activities that lead to a product that is greater than the sum of the individual elements involved in its creation.

This article links failed reform to failed education through a case study of an annual collaborative revision of a program textbook in the Composition Program at the University of California at Irvine. Review of successive editions of the program’s Student Guide to Writing at UCI reveals a progressive retreat from the program’s pedagogical commitments and the reappearance of product-oriented instruction.

Although the Bartholomae/Elbow debate is often framed as a modern conflict between the advocates of academic and personal writing, it is more appropriately viewed as the most recent manifestation of the historical clash between expressivism and constructivism. However, both sides of this conflict, which split over whether to see writing as a product of the mind or of an external discourse, rest upon a dualist assumption that the primary task of language is to provide linguistic representations of a transcendental ego. This essay first draws from the work of Richard Rorty and John Dewey in order to critique the dualist legacy of the expressivist/constructivist debate and then explicates Dewey's views on mind, language, and experience in order to reconstruct a pragmatic philosophy of communication and a progressive composition pedagogy.

Christine Ross, Education Reform and the Limits of Discourse: Rereading Collaborative Revision of a Composition Program's Textbook, College Composition and Communication, Vol. 55, No. 2 (Dec., 2003), pp. 302-329

Although the Bartholomae/Elbow debate is often framed as a modern conflict between the advocates of “academic” and “personal” writing, it is more appropriately viewed as the most recent manifestation of the historical clash between expressivism and constructivism. However, both sides of this conflict, which split over whether to see writing as a product of the mind or of an external discourse, rest upon a dualist assumption that the primary task of language is to provide linguistic representations of a transcendental ego. This essay first draws from the work of Richard Rorty and John Dewey in order to critique the dualist legacy of the expressivist/constructivist debate and then explicates Dewey’s views on mind, language, and experience in order to reconstruct a pragmatic philosophy of communication and a progressive composition pedagogy.

1 In the ashen smoke of airliners crashing, glass shattering, and steel evaporating, visions of internationalism and safety become difficult to see. Bright images of progress and globalism yield to clouds of terror and trouble. Radical Muslims have declared war on America: this "fact," the pictures of Muslims cheering Osama Bin Laden, and the celebratory gestures of Iraqi leader Saddam Hussein crowded out images of mourning Arabs. Photographs of Yassir Arafat giving blood to help the New York City victims got little play. After the terrorist attacks of 9/11, Samuel Huntington's oft-challenged claim of an inevitable Clash of Civilizations (1996) between a Muslim East and a Christian West swung back into fashion. 2 In pronouncing this rupture between East and West, media commentators often name the Iranian Revolution as the first fullblown demonstration of Islamist radicalism. Revolutionary discourse from the Muslim Brotherhood in the 1930s and from activist Sayyid Qutb in Egypt predated the Iran Revolution. Yet events in Iran involved a prophetic discourse that discounted Arab leaders as infidels and indicted Western society as corrupt. When Osama bin Laden and al Qaeda echoed these charges, the Ayatollah Khomeini, the Iranian Revolution, and the seizure of American hostages emerged as the first figures of Islamic unrest recognized by most Americans. Together these form much of the background that popular media cite for the Attack on America. 3 The rhetorical fount of Islamist ideology in Iran was the Ayatollah Khomeini. Through Friday sermons and occasional writings, he discredited the U.S.-imposed monarchy of the Shah as illegitimate. Widely read in revolutionary Iran, his treatise on Islamic Government ( Velayat-e Faqih) has become the foundation for the post-revolutionary society. Rose portrays Khomeini as the one figure responsible for "the restructuring of the personal and social consciousness of Muslims into an

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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

Abstract This article explores the writing of archaeologists to argue that the metaphor of context-as-rhetorical-situation may understate the power that context has to shape scientific discourse. The author offers instead the metaphor of context-as-active-agent in the rhetorical situation—one that sometimes reifies values that are dangerous to the archaeologists' belief systems. As scholars of technical writing, we must develop a greater understanding of the subtle but powerful influences that context wields on the writing we read and help to produce.

Written communication scholarship has shown that successful social change requires discursive stability. This study was designed to investigate how this stability is created. Critical discourse analysis of 30 corporate university articles investigated claims authors made about the expansion of market-based values into contexts of organizational learning and academic higher education. In total, 243 claims were examined for uses of modality, hedging, presupposition, and the progressive aspect. Results claim that articles used modality, hedging, and the progressive aspect to create strategic ambiguity that was resolved ideologically through presuppositions that reflect the assumptions of “the new capitalism.” Results indicate that discursive stability is not solely a semantic issue but may occur pragmatically and syntactically as texts are structured to displace existing knowledge within contested spaces. Results also indicate that a heavy reliance on pragmatic features may characterize technologized texts, texts designed to create social change without input, democratic participation, or consensus building.

The online work environment brings with it factors that can create problems in crosscultural interactions. Technical communicators, therefore, need to understand how cultural communication expectations can affect discourse in IVOs. This article overviews one area-contact-in which cultural differences could cause online communication problems. The article also uses the theory of symbolic interactionism to examine these problems and to posit strategies for avoiding them.

This paper describes a five-year research project aimed at developing a corpus-based language support tool able to respond to the English writing needs of Japanese software engineers who do not speak English natively. Our research was based on recent developments in corpus and text linguistics. Since foreign readers often complain that English text produced by Japanese authors is difficult to understand because it is poorly organized and incoherent, we focused on the possibility of designing a writing tool that would provide discourse-level as well as sentence-level assistance. We collected a total of 539 sample English abstracts from four well-known technical journals and tagged them with linguistic and rhetorical information. Using this tagged corpus, an initial prototype was developed on a Unix-based workstation and a second one on the Web. The Web-based prototype was then evaluated in terms of its usability by engineers in Ricoh's Software Research and Development Group. They evaluated the final product positively. However, they expressed uncertainty about its ability to address their weaknesses in using transition words effectively as cohesive devices. In spite of unexpected difficulties, product improvement continues.

When faced with the tasks of reading and writing a complex technical paper, many nonnative scientists and engineers who have a solid background in English grammar and vocabulary lack an adequate knowledge of commonly used structural patterns at the discourse level. In this paper, we propose a novel computer software tool that can assist these people in the understanding and construction of technical papers, by automatically identifying the structure of writing in different fields and disciplines. The system is tested using research article abstracts and is shown to be a fast, accurate, and useful aid in the reading and writing process.

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...

Abstract An intricate network of collaborative relationships surrounded and supported nineteenth‐century American women's public discourse. Antebellum women worked closely with families, friends, and hired help to create and deliver rhetoric, negotiate conflicting private and public obligations, accommodate gender norms, and construct “feminine”; ethos. However, despite collaboration's central importance to women's rhetoric, scholars currently lack a model that accounts fully for its many forms and multiple functions. This article introduces a new model of collaboration capable of explaining how and why this cooperative method offers marginalized groups their most effective means to the public forum in resistant surroundings.

This article combines feminist and historical rhetorical theories to analyze the rhetoric of US Representative Helen Gahagan Douglas, who served in the House from 1944-1950 and was defeated by Richard Nixon in the 1950 race for US Senate. The article examines Gahagan Douglas's 1946 speech "My Democratic Credo" within the social and linguistic context of US political discourse of the late 1940s. Gahagan Douglas engaged in rhetorical "cross-dressing" to create a rhetorical space for herself in the male House by adopting a masculinist Enlightenment discourse to create her ethos as a rational, didactic representative.

This essay examines rhetorical instruction and student writing at Texas Woman's University, a public women's college. Unlike their peers at elite, private women's colleges in the East, students at TWU were consistently encouraged to write and speak in public forums, to take part in political discourse, and to think of themselves as rhetors. The vocational focus of the school meant that the campus could never serve as a cloister, and the ever-present support of activist clubwomen gave students powerful role models for participating in the public sphere.

Standardization discourse is dominantly linked to tests; yet standardization occurs in practices of everyday social life, too. This research seeks to understand standardization processes involved in the writing done by a class of seventh grade students, half of whom did not do well in school or on tests. Acting as participant observer in a classroom where a civics project resulted in the writing of an essay, the author collected audiotaped classroom and group discussions, student writing, field notes, and texts (a history booklet, a neighborhood-planning book, two videos, census data) students drew from to write a speech which their language arts teacher taught as an essay. One essay/speech was delivered to the school board. The author examined the exchange of ideas, across the 8-week project, to consider how standardization as a process of production, consumption, and distribution played in students' writing. The author found that standardizing forces involved direct teaching, genre memory, and several strategies employed to bring cohesion and unity to diverse ideas.

Although sometimes considered to be only marginally related to the key academic goals of establishing claims and reputations, acknowledgements are commonplace in scholarly communication and virtually obligatory in dissertation writing. The significance of this disregarded “Cinderella” genre lies partly in the opportunities it offers students to present a social and scholarly self disentangled from academic discourse conventions and personally thank those who have shaped the accompanying text. Beyond the role it plays in academic gift giving and self-presentation, however, the textualization of gratitude reveals social and cultural characteristics, an intimation of disciplinary specialization within a broad generic structure. This analysis of the acknowledgements accompanying 240 Ph.D. and M.A. dissertations written by nonnative speakers of English suggests that personal gratitude is mediated by disciplinary preferences and strategic career choices, reflecting one way in which postgraduate writing represents a situated activity.

ing logic of the market is intricately, if silently, bound to theories of autonomous creativity, the writer is surely caught in a bind. Considering the trials of Coleridge and Wordsworth is enough to drive one into the arms of Trollope, abjuring forever the cycle of hypomania and depression, inspiration and silence. If the market is inescapable, turn its discipline to good effect. Such is Trollope's response to Romanticism: There are those [...] who think that the man who works with his imagination should allow himself to wait till-inspiration moves him. When I have heard such a doctrine preached, I have hardly been able to repress my scorn. To me it would not be more absurd if the shoemaker were to wait for inspiration, or the tallow-chandler for the divine moment of melting (102). Trollope scorns those who wait for inspiration, and embraces the analogy of novel writing to shoe making, pointedly refusing the Romantic separation of Art from craft: A shoemaker when he has finished one pair of shoes does not sit down and contemplate his work in idle satisfaction [...]. The shoemaker who so indulged himself would be without wages half his time. It is the same with a professional writer of books [.. .]. I had now quite accustomed myself to begin a second pair as soon as the first was out of my hands (265). God is on the side not so much of the angels, as of the man who settles down to do his work here on earth, for idleness is a vice, industriousness a virtue. This content downloaded from 157.55.39.211 on Sat, 25 Jun 2016 05:12:48 UTC All use subject to http://about.jstor.org/terms Writer's Block, Merit, and the Market 637 Just do it. This familiar marketing slogan is applicable to all walks of life, it seems. Donald Murray, in The Craft of Revision, echoes Trollope and Boice, too, when he urges writers to [make] writing a habit [ . .]. The writing becomes expected in the way you are expected to wait on tables, show up for your job in the emergency room, deliver papers. Roger Simon of the Baltimore Sun explained, 'There's no such thing as writer's block. My father drove a truck for 40 years. And never once did he wake up in the morning and say: 'I have truck driver's block today. I am not going to work' (17). There's something bracing about this. Murray appeals to the complex network of social relations any worker must enter into, which carry obligations that must be honored. The market makes us all interdependent and we are all expected to work, indeed, required to work if we need to earn our incomes. So Murray, like Trollope, urges one to internalize these obligations, which are both ethical and economic, and thus take advantage of the support this network can provide. Replace the Romantic agonies of inspiration with an ethic of work and you will be rewarded. You will have your writing, your copyright, your income, and your peace of mind. Yet the work ethic is by no means our salvation, as Max Weber's magisterial study, The Protestant Ethic and the Spirit of Capitalism, makes clear. Weber argues that Protestants developed in the seventeenth century an ethic that he calls worldly asceticism (120). This ethic is motivated first by religious belief and later, in the late eighteenth and nineteenth centuries, by the force of capitalist accumulation. For Calvin, the purposeful organization and arrangement of the cosmos is evidence of a divine plan, even if the will of God is mysterious. Obvious in the order of the natural world, this organization extends to the order of society as well, in which every person has a calling, a job to do. Those who are in a state of grace glorify God by fulfilling his commandments, which providentially organize social relations. Each individual Christian must therefore work in his or her calling, regardless of his or her desires, and must work methodically, honestly, prudently, steadfastly, all for the glory of God. As Weber observes, Labor in a calling was [.. .] the ascetic activitypar excellence (133). Alone in an individual relation with God, quit of priestly mediation and Roman Catholic acts of penance, the Protestant went to work and prospered. Such labor is endless since it is not a goal in itself; done conscientiously, it will yield riches on earth that represent prospectively (given the grace of God) the Protestant's reward in heaven. I sketch the theological dimensions of the Protestant ethic to stress the fact that it is predicated on deeply felt belief, and to recall how inextricable this belief is from the discourse of political economy. Weber argues that the logic of utilitarian political economy is an effect of Protestant theology and religious belief. Calvinism holds that This content downloaded from 157.55.39.211 on Sat, 25 Jun 2016 05:12:48 UTC All use subject to http://about.jstor.org/terms

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...

Forensic, dialectic, or scientific discourse cannot induce the desire to create novel beliefs, but deliberative discourse—a procedure for determining rules for future actions for which the interlocutors as yet have no determined rules—may induce such desire when interlocutors accept what Donald Davidson has called "the rule of charity," the rule that interlocutors must assume that what their counterparts say is mostly true. The need, and therefore the desire, for new belief emerges only once the possibility of resolving the problem using currently held beliefs exhausts and the need to reconceive the original problem presents itself.

In this article I use the lens of postcolonial theory to reflect on my uses of a varied series of writing pedagogies in cross-cultural classrooms at an international college. Such reflection helps reveal how relations of power between teacher and students and underlying ideological assumptions about knowledge and discourse often resulted in hybrid responses of mimicry, frustration, incomprehension, and resistance. A pedagogy constructed against the backdrop of postcolonial theory might provide both students and their teacher in such a cross-cultural setting with a more complex and useful way of understanding issues of power, discourse, identity, and the role of writing.

Nan Johnson demonstrates that after the Civil War, nonacademic or parlor traditions of rhetorical performance helped to sustain the icon of the white middle class as queen of her domestic sphere by promoting a code of rhetorical behavior for women that required the performance of conventional femininity. Through a lucid examination of the boundaries of that gendered rhetorical space - and the debate about who should occupy that space - Johnson explores the codes governing and challenging the American woman's proper rhetorical sphere in the postbellum years. While men were learning to preach, practice law, and set political policies, women were reading elocution manuals, letter-writing handbooks, and other conduct literature. These texts reinforced the conservative message that women's words mattered, but mattered mostly in the home. Postbellum pedagogical materials were designed to educate Americans in rhetorical skills, but they also persistently directed the American to the domestic sphere as her proper rhetorical space. Even though these materials appeared to urge white middle-class women to become effective speakers and writers, convention dictated that a woman's place was at the hearthside where her rhetorical talents were to be used in counseling and instructing as a mother and wife. Aided by twenty-one illustrations, Johnson has meticulously compiled materials from historical texts no longer readily available to the general public and, in so doing, has illuminated this intersection of rhetoric and feminism in the nineteenth century. The rhetorical pedagogies designed for a postbellum popular audience represent the cultural sites where a rethinking of women's roles becomes open controversy about how to value their words. Johnson argues this era of uneasiness about shifting gender roles and the icon of the quiet woman must be considered as evidence of the need for a more complete revaluing of women's space in historical discourse.

Communitarianism and compositionists’ use of the concept of “communities of discourse,” while intended to promote inclusive discourse, can easily fall prey to the myth of progressivism, ignoring the relative costs of discursive conflict or the pressures of consensus and conformity.

Introduction Part I: Premises and Foundations 1. Illiteracy at Oxford and Harvard: Reflections on the Inability to Write 2. A Map of Writing in Terms of Audience and Response The Uses of Binary Thinking Part II: The Generative Dimension 4. Freewriting and the Problem of Wheat and Tares 5. Closing My Eyes as I Speak: An Argument for Ignoring Audience 6. Toward a Phenomenology of Freewriting Part III: Speech, Writing, and Voice Part III: Speech, Writing, and Voice 7. The Shifting Relationships Between Speech and Writing 8. Voice in Literature 9. Silence: A Collage 10. What Is Voice in Writing? Part IV: Discourses 11. Reflections on Academic Discourse: How It Relates to Freshmen and Colleagues 12. In Defense of Private Writing 13. The War Between Reading and Writing - and How to End It 14. Your Cheatin' Art: A Collage Part V: Teaching 15. Inviting the Mother Tongue: Beyond Mistakes, Bad English, and Wrong Language 16. High Stakes and Low Stakes in Assigning and Responding to Writing 17. Breathing Life into the Text 18. Using the Collage for Collaborative Writing 19. Getting Along Without Grades - and Getting Along With Them Too 20. Starting the Portfolio Experiment at SUNY Stony Brook Pat Belanoff, co-author 21. Writing an Assessment in the Twenty-First Century: A Utopian View

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