This paper centres around the use of Eduflow, a novel online learning management system (LMS) which was introduced in a university-level Academic Writing course in response to the challenges brought about by the mandatory switch from face-to-face to online writing instruction (OWI) over the course of the COVID-19 pandemic. In this paper, Eduflow is piloted with a group of second-year university students of English language and literature at Ss. Cyril and Methodius University in Skopje. These students chose to fulfil their Academic Writing course requirements by compiling a writing portfolio. The rationale behind the use of this platform was the assumption that it would facilitate the online management of all the stages of the essay writing process: Writing a first draft, doing a peer review of essays created by fellow students, considering the comments received from fellow students, reflecting on one’s own writing by doing a self-review, and finally, submitting the final version. The relentlessness of the pandemic led to the continuous application of this learning management system over the course of two entire academic years, each year with a different group of students. An online survey on the perceived usefulness and effectiveness of Eduflow was administered among the second generation of students who used this platform. As this small-scale analysis demonstrates, despite experiencing some easily resolvable minor technical difficulties, these students generally found Eduflow effective and useful as a supplementary tool for online writing instruction and showed particular appreciation for the collaborative peer review experience.

This review reflects on, 'New Perspectives on Academic Writing: The Thing That Wouldn’t Die', by Bernd Herzogenrath.

The review is written by Livingstone, who argues for the importance of texts that push, "those of us in academia, who have become too fixed in our ways, who are afraid of thinking outside-the-box."This line reflects a core value of JoAW, as the journal has always endeavoured to serve as a reflexive space for innovation and development for EATAW members and the wider community of researchers and practitioners interested in academic writing.The various genres JoAW publishes that go beyond the traditional research article, the formative approach it takes to publishing, and the value it attributes to open-access, practice-oriented research demonstrate just some of the ways in which JoAW has aimed to push boundaries in academic writing research and practice.Reflecting this facet of JoAW, arguably, what best connects the papers that compose this issue is their efforts to offer alternative perspectives on and innovative contributions to research and practice in academic writing.These papers offer perspectives that draw on interdisciplinary research, perspectives that reflect developments in academic writing practices and pedagogies during a time of crisis, perspectives on less studied areas of academic writing, and reflections on the past with projections to the future.The international spread of the contributors undoubtedly has played a key role in the convergence of the differing points of view offered in this issue, with submissions engaging with academic cultures from Australia, Canada, England, Germany, North Macedonia, Scotland, and the USA, contextualised for a European audience.Overall, this issue is composed of four research articles, two dialogues responding to previous JoAW publications, and one book review.In presenting the articles in the issue, this editorial reflects on how they each can help us all to 'think outside-the-box' when informing our academic writing research and practice.

Peerceptiv is a peer assessment tool developed by learning sciences researchers to help students demonstrate disciplinary knowledge through writing feedback practices. This review of Peerceptiv describes its key features while comparing it with other writing feedback tools and suggesting possibilities and limitations of using it to support AI-based online writing assessment across the disciplines. Future considerations regarding the use of Peerceptiv in assessing, teaching, and researching online writing are discussed.

Review of Community Is the Way: Engaged Writing and Designing for Transformative Change by Aimée Knight. The WAC Clearinghouse, 2022; 125 pp.: 9781646423149, $19.95 (pbk)

Since joining Reflections as Editor in December of 2022, I’ve been learning first-hand how much work and collaboration goes into producing an academic journal. As a community-engaged researcher and practitioner, I approach editorial work as a community-sustained endeavor. Every piece of writing you engage with in this issue was made possible by a team of people: 1) The authors, their community partners, their institutions, their families and support networks; and 2) Our team—the reviewers and editorial board, as well as Associate Editor Heather Lang, Assistant Editor Alexander Slotkin, Design Editor Heather Noel Turner, Book Review Editor Romeo García, and Copy Editor Victoria Scholz. All of these people contributed their expertise, time, resources, and labor to bring you this issue, and to maintaining and expanding the legacy of Reflections as a community-driven journal. I’m so grateful to be a part of this team, and I invite you to join us by contributing your expertise by sending us submissions, serving as a reviewer, and/or writing to us to share an idea for a special issue. We are here and are very excited to keep pushing Reflections’ innovative work forward.

In Decoding the Digital Church: Evangelical Storytelling and the Election of Donald J. Trump, Stephanie Martin asks the mind-boggling question of the 2016 election: How did Donald Trump secure the evangelical voting bloc that catapulted him to victory? After the release of the recordings of Trump admitting to sexual violence and assault against women, his candidacy was presumed to be doomed. However, as Martin indicates, Trump won the presidency largely because of the evangelical vote. The evangelical church body, which prides itself on strong morals and family values, supported a twice divorced philanderer who admitted to sexually assaulting women. In the wake of the 2016 election, many were confounded by this reality.To wrestle this issue, Martin conducts a “digital rhetorical ethnography” on the narratives of the evangelical church. She analyzes recorded online sermons from across the nation, transporting herself into church pews via the internet. What Martin discovers is a remarkably consistent and persuasive rhetoric of emotional narratives that allowed Trump to become the unspoken yet preferred nominee of the evangelical church. Further, Martin's research gives voice to a new, eXvangelical movement that has distinctly feminist roots rising out of the church post-2016.In her initial chapters, Martin develops a baseline for understanding the evangelical lens. This starting point includes founders’ rhetoric, the “Great Commission,” and the rhetoric of former President Ronald Reagan, all of which are leveraged to create a sense of evangelical Christian nationalism. Founders’ rhetoric follows the logic that founding fathers were Christian; therefore, God is and should always be at the center of the American experience. This God-centered-in-country belief, combined with the Great Commission (the Biblical command to “Go and make disciples of all nations”) empowers evangelicals to declare themselves rightful heirs to the blessings of America as intended by the founding fathers. Converting others to faith is thus the path to the American promised land and ultimately eternal life.Martin also discusses the church's use of the rhetoric of Reagan, whose message of protecting liberty, promoting hard work and family values, and maintaining a small government seemingly aligns with the founders’ rhetoric of God-centered-country and blessings. The pastors’ use of Reagan's claims evoked a sense of crisis, that the nation was on a dangerous path, and that Christians must fight to maintain the nation's greatness and prosperity while preventing moral decline. This message generated a longing for better times, for the ideal and imagined past state of static gender roles where race was subdued or even hidden. It created a deep desire to return to the family values that were believed to have been eroded by the civil rights movement and the old-fashioned morals that were believed to have been corrupted by Hollywood. This rhetoric also created a longing for evangelicals’ celestial home, where there would be no more sin, pain, or loss. Martin explains how such messaging helped solidify the intertwining of the founders’ rhetoric and the Great Commission, encouraging Christians to fight for their embattled church, their rightful American blessings, and their heavenly home.Martin claims that this foundational narrative creates an “esprit de finesse” that pastors repeatedly used in their sermons to inspire “true” believers to action, laying the foundation for the battle cry to “Make America Great Again.” Martin is careful to emphasize that no churches explicitly demonstrated support for either candidate or party; many of the pastors provided disclaimers such as, “I'm not going to tell you who to vote for . . . ” (80), or simply encouraged an “open embrace for political open-mindedness” (107), while using the pulpit as a platform to advance a moral-national ideology. Martin identifies distinct themes in these sermons: American exceptionalism, nostalgia, and active passivism.Throughout the sermons, Martin explores the rhetoric of American exceptionalism and the church's embrace of America as the promised land. In their stories, pastors reinforce that simply existing in America is a blessing, and this birthright blessing requires good stewardship of your American bounty, including congregants’ time, talents, and treasures. Martin discusses how this storyline frames good Christians as those who make good choices and, in turn, make good Americans. To expound, good Christians are hard workers who live responsibly in a land of unlimited opportunity. This romanticization of hard work, frugality, and personal responsibility offers great reward both on earth and in heaven. It also sets up a distinct “other” against which good Christians (good Americans) must battle. This “other” is a group of lazy, fraudulent, non-Christians who abuse the system and take handouts from the government, thus stealing from the pot of American riches that belong to deserving Christians. This framework, without explicitly using the words, rhetorically aligns with the GOP's theoretical support of small businesses, personal responsibility, small government, and American opportunity for those who deserve it. By preaching this philosophy, pastors tacitly endorsed the Republican nominee as the presidential candidate.Martin also highlights the concept of nostalgia, specifically noting that pastors invoked the rhetoric of Reagan to remind white, low to middle class congregants of perceived better times. Martin recalls how Barack Obama's presidency, which inspired hope and change, was largely rejected by evangelicals. To evangelicals, gay marriage, protests against police brutality, and Hollywood's support of the liberal agenda were all signs of the nation's loss of Christian values. Martin describes how stories told in sermons framed recent decades as a period of slow social and moral decline: the 50s sustained a loss of innocence; the 60s a loss of authority; the 70s a loss of the meaning of love; the 80s a loss of values; the 90s a loss of faith; and with the Great Recession, the 00s brought a loss of security (90). Leading up to the 2016 election, pastors of megachurches invoked a rhetoric of nostalgia while telling stories that vilified hope and change and created a desire for a return to the safety of the past. A genuine loss of financial security, along with the narrative of moral decline and a call to return to better times created a sermonic storyline that America somehow needed to be made “Great Again.”The final rhetorical concept Martin analyzes perhaps provides the most insight. She calls this concept “active passivism.” In its simplest terms, active passivism can be described as a call to vote (active) while not worrying about the results (passivism). Martin writes how pastors used this frame to encourage voting as a civic duty and moral responsibility. Voting was situated as honoring the nation and those who have fought for freedom (a nod to the military, to Christian martyrs, and to Jesus Christ, himself). She shares how pastors acknowledged dislike for both candidates yet encouraged thorough review of the party platform in preparation to vote in alignment with one's faith. None of the pastors suggested that their rhetoric created a pre-disposition to one party over the other; all the pastors, instead, echoed that God is in control, so ultimately the election outcome does not matter. A phrase commonly used across the sermons told parishioners that they are in the world, but not of it, indicating that America matters, but not as much as heaven, their true home. This messaging gave congregants permission to vote for Trump, while explicitly denying the church's support for either candidate. Martin explains that, through active passivism, evangelicals were encouraged to actively use their agency by participating in the election, while effectively telling them to be passive about the results of their collective vote. This rhetoric ultimately absolved Christians from any responsibility for their voting decision.In her final chapter, Martin recalls the last weeks of the 2016 campaign when the notorious tapes that revealed Trump's bragging about physical violence and sexual assault were released (147). She notes that in response to these tapes, most churches in her study stayed relatively quiet or merely suggested forgiveness since the incident had happened in the distant past. The church's failure to address the GOP nominee's admitted assault prompted an unexpected response from a different pulpit that gave voice to a group within the church in a new and distinct way. Martin outlines how prominent Christian women such as Rachel Held Evans, Jen Hatmaker, and Beth Moore began to call out the immorality of the Republican nominee's character and the lack of courage shown by the pastors of the evangelical church by their obvious rhetorical silence.Martin provides examples of the messaging from the Christian women's platforms: Rachel Held Evans, a speaker and blogger, specifically targeted Trump's rhetoric against the oppressed and his exploitation of evangelicals to advance his own self-interests and personal gain.1 Jen Hatmaker, a well-known speaker and author, went beyond targeting Trump and directly labeled evangelical men as complicit in perpetuating sexual abuse by refusing to denounce it.2 Beth Moore, a Bible studies author, pushed further still by publicly demanding accountability for the transgressions of the church.3 In contrast to their rhetorical silence, Moore asked male church leaders to be forthright about structures and systems within the church that allowed for potential abuses, including “a culture that allowed women to be demeaned in the name of submission and abused in the name of obedience” (151).While Christian women leaders had previously exercised contained agency within the constructs of the church, women like Evans, Hatmaker, and Moore stepped outside of their lanes to bring new truth to the conversation. As Martin shares, their courage in explicitly denouncing evangelical systems and messages of misogyny disrupted the privilege of the church and the leaders within it. In addition, Martin points out how their bravery prompted social media discussions about sexual abuse both within and outside the church. Through their discourse, a new storyline emerged, that of suffering at the hands of patriarchy. Martin credits Hannah Paasch and Emily Joy as launching the #ChurchToo movement on social media, a movement that gave permission to those who experienced sexual assault within the church to share their stories. The sharing of these stories generated unification around a once-silent suffering, effectively challenging the evangelical misogyny deeply coded within the Christian church. Women online began to amplify the voices of those who had previously been voiceless—and not just the unborn—sparking what is now being called the eXvangelical movement, where women are driving a new rhetorical narrative while reclaiming, or renouncing, their faith.Telling the story of the collective message of the digital church leading up to the 2016 presidential election, Martin describes both the thematic pastoral rhetoric that has carried the evangelical church over the last fifty years and the emergence of an evolving narrative of evangelical feminism. She deftly synthesizes how the carefully crafted megachurch messaging moved congregants toward the Republican party without explicit partisanship. She illuminates how pastors both relied upon and exploited the beliefs of evangelicals by framing their messages in American exceptionalism, nostalgia, and active passivism. This layered rhetoric encouraged a faith-based unified calling to return the nation to its moral standing no matter the cost. It absolved evangelical Christians from their moral electoral responsibility, effectively bringing theology into the ballot box. Yet, as Martin uncovers, when asked to stand alongside Christian women who vocally condemned the Republican party nominee and his admission of sexual assault, the church stayed silent. This silence gave birth to a progressive feminism that emerged from the fray of the evangelical church. This feminism, born largely of the voices of women who courageously used their agency to move beyond the confinements of active passivism and act for the greater good, has sparked a movement that will continue to challenge not only the misogyny deeply coded within the evangelical church, but also the Trump-era rhetoric of the “alt-right.”4

How can it be possible for disempowerment to be mistaken for empowerment?Isn't the dichotomy between the two abundantly clear?Erec Smith thinks not.Smith's ethos as a Black professor of rhetoric and composition places him in a unique position to critique anti-racist pedagogy.It is not his perspective that racism is not present in the academy: far from it.He has been the recipient of prejudice and discrimination from his graduate work all the way to his teaching.In his book, Smith includes personal experiences and anecdotes that help to illustrate his perspective.As a Black rhetoric and composition instructor in the majority White institution of York College of Pennsylvania, Smith has experienced these issues firsthand and has found that anti-racist pedagogy alone, which he argues can lead to a lack of academic rigor, is not necessarily the appropriate answer.Smith's main argument is that anti-racist pedagogy in rhetoric and composition often inadvertently disempowers students by ignoring important aspects of empowerment theory.This pedagogy instead encourages marginalized students to embrace their positionalities as the center of all arguments and to fall back into positions of victimhood.Smith explains that this "victim framing" creates "disempowered entities in need of enlightenment instead of empowered agents with selfefficacy and a desire to broaden the interactional and behavioral components of empowerment" (88).This victimhood allows students to escape from proper academic scrutiny which, in turn, reduces academic rigor.In his introduction, Smith begins his critique with a vignette in which W. E. B. Du Bois recounts an experience in a composition class at Harvard.In his first essay for that class, Du Bois had railed against racist issues present in society at the time and had let fly his own colloquial grammar and syntax.This first effort was met with a failing grade.From this experience, Du Bois noted, "[he] realized that while style is subordinate to content, and that no real literature can be composed simply of meticulous and fastidious phrases, nevertheless solid content with literary style carries a message further than poor grammar and muddled syntax" (Smith xix).Du Bois realized it was imperative to adapt to "standard English, " or what Smith prefers to call the "language of wider communication" (LWC) (5), rather than insist on communicating in the vernacular he grew up speaking.Using Du Bois as an example of code switching, Smith addresses the present climate of code meshing taught in many quarters of the rhetoric and composition field.According to scholars like Kwame Anthony Appiah, Asao Inoue, and others, rhetoric and composition instructors who require their students of color to adapt to the LWC engage in a form of racism because this adaptation automatically alienates students' home dialects.As such, they propose that students in rhetoric and composition should be encouraged to inject their writing with African American Vernacular English (AAVE) as well as other dialect forms.In writing and speaking this way, anti-racist scholars argue, students embrace

Preview this article: Review: Teaching Writing in the Twenty-First Century: by Beth L. Hewett, Tiffany Bourelle, and Scott Warnock; Administering Writing Programs in the Twenty-First Century: by Tiffany Bourelle, Beth L. Hewett, and Scott Warnock., Page 1 of 1 < Previous page | Next page > /docserver/preview/fulltext/tetyc/50/4/teachingenglishinthetwo-yearcollege32591-1.gif

Preview this article: Review: Working with and against Shared Curricula: Perspectives from College Writing Teachers and Administrators Edited by Connie Kendall Theado and Samantha NeCamp., Page 1 of 1 < Previous page | Next page > /docserver/preview/fulltext/tetyc/50/4/teachingenglishinthetwo-yearcollege32590-1.gif

Rhetoric Re-View was established under the founding editorship of Theresa J. Enos and has been a feature of Rhetoric Review for over twenty-five years. The objective of Rhetoric Re-View is to offer review essays of prominent works that have made an impact on rhetoric. Reviewers evaluate the merits of established works, discussing their past and present contributions. The intent is to provide a long-term evaluation of significant research while also introducing important, established scholarship to those entering the field. This Rhetoric Re-View essay examines the long-term importance and impact of the 1982 MLA volume The Rhetorical Tradition and Modern Writing edited by James J. Murphy.Dedication: This Rhetoric Re-View essay is dedicated to the memory of James J. Murphy, who edited The Rhetorical Tradition and Modern Writing and, in addition to his impressive scholarship, served for many years on the editorial board of Rhetoric Review. Professor Murphy was 98 years old when he passed away shortly before Christmas 2021.

Analytical writing poses particularly challenging, yet often overlooked, language demands that need attention in educational research and practice. In this article, I discuss the Core Analytical Language Skills (CALS) construct and its relevance for school reading and writing. CALS refer to the set of learners’ school-relevant language resources that are of high utility to understanding analytical texts across content areas. After a brief review of the relations between mid-adolescents’ language and their school reading and writing proficiencies, I offer illustrative examples of individual differences in middle-schoolers’ analytical writing and CALS. I argue, on the basis of recent but extensive empirical evidence, that without understanding and addressing the immense variability in the language resources that students bring to school and the language demands of reading- and writing-to-learn tasks and texts, schools run the risk of maintaining and even exacerbating the inequalities that exist in the larger society.

This study reviews the current underlying theories relevant to writing centers as well as the research methods being used in the early 21st century. The first section covers the theories used in writing center scholarship from the 1980s onward based on influential articles and texts. The second section covers published research both in the Writing Center Journal (WCJ) and other publications from 2010 onward and discusses the current state of research methods. Readers may not be aware of some of the fine divisions of theory; for example, the distinction between collaborative learning and social constructivism. Researchers may benefit from the overview of methods, which covers the most popular and current methods (survey and textual analysis) and promising but little-published research methods, such as ethnography. Keywords : collaborative learning, social constructivism, writing as a social process, Zone of Proximal Development, scaffolding, cognitivism, feminism, transfer of learning, threshold concepts, tutoring encounter, social and environmental justice, survey, mixed methods, textual analysis, descriptive studies, theoretical research, archival research, quasi-experiment, quantitative methods, narrative inquiry, grounded theory, case study, usability, ethnography

Writing center scholarship has focused extensively on how to consult with non-native English speakers but often fails to acknowledge the emotional dimensions of consulting with struggling English Language Learners (ELL). Writing center practitioners can more effectively assist ELL writers and support the emotional dimension of their writing experiences by allowing for more discussion of peer tutor techniques that foster a positive view of writing and support foreign language anxiety. Addressing the challenges faced by ELL students can help create more inclusive and comfortable learning spaces. A review of scholarship suggests future writing center scholarship should include more research on the appropriate and manageable peer tutor techniques for combating biases and encouraging ELL students to serve as writing center tutors. Keywords : English language learners, writing center, emotional states, foreign language anxiety, emotional labor, peer-tutor techniques

The volume consists of two chapters -an introduction and a conclusion -by the editors and seven case studies from different countries:

In Designing Multilingual Experiences in Technical Communication, Dr. Laura Gonzales proposes a radical rethinking of the motivations, methods, execution, and interpretation of multilingual research in technical communication. Gonzales rejects classical technical communication models, which posit the technical communicator and translator as mere transmitters of information. Perhaps more important, Gonzales rejects current common practices in multilingual research and their dismissive assumptions (whether implicit or explicit) about speakers of languages other than English, typically in communities of color or the Global South.

Reviewed by: Rhetoric and the Dead Sea Scrolls: Purity, Covenant, and Strategy at Qumran by Bruce McComiskey Robert M Royalty Jr. Bruce McComiskey, Rhetoric and the Dead Sea Scrolls: Purity, Covenant, and Strategy at Qumran. University Park, PA: Pennsylvania State University Press, 2021. 231 pp. ISBN 978-0-271-09015-3. This book is a detailed rhetorical analysis of six of the sectarian Dead Sea Scrolls discovered at Qumran. Each chapter, focusing on one or two of [End Page 204] the texts, employs a different rhetorical strategy for analysis based on what McComiskey has identified as the "rhetorical ecology" of the text, incorporating the changing material, discursive, and historical elements of the Qumran community rather than only the more static rhetorical situation of each text. The chapters proceed in a roughly historical order. The book achieves its aims of introducing rhetorical scholars to the sectarian scrolls and, with its "case study" approach, religious scholars to new strategies of rhetorical analysis. Key points are the emphasis on rhetorical ecology as an interpretive lens and the argument for hermeneutics/rhetoric in chapter 6. While McComiskey places the diachronic rhetorical development of these texts in the social and political history of the Qumran community, this is a rhetorical, not historical, study. The Introduction argues for the importance of the Dead Sea Scrolls not only for Second Temple Jewish history but also for analysis by rhetoricians, given the relative paucity of rhetorical studies of the texts and their evolving rhetorical ecologies. Chapter 1 analyzes the early epistle from the future leader of the Essene Qumran community to the high priests of the Jerusalem Temple called Miqṣat Ma'aśeh ha-Torah, "Some Precepts of the Torah" (4QMMT, following Dead Sea Scroll convention for identifying texts by cave number and site, here Qumran). 4QMMT uses the rhetorics of identification, distinction and persuasion to distinguish the two parties' positions and to try to convince the Temple priests of the validity and urgency of Essene views on the impurity of the Temple. The rhetorical ecology of the text is as important as the rhetorical situation: "only the understanding of texts as situational and ecological will further our understanding of ancient texts such as 4QMMT" (46, McComiskey's italics). The rhetorical ecology of the community shifts dramatically in the next 50 years as the letter does not achieve its persuasive goals. The Essene community, under the leadership of the "Teacher of Righteousness," the putative author of 4QMMT, dissociates from the Jerusalem hierarchy and indeed all non-Essene Jews, founding a desert community outside of Jerusalem by the Dead Sea. Drawing on the speech act theory of J. L. Austin, chapter 2 then analyzes the foundational Rule of the Community (1QS), a performative text using infelicitous speech acts to condemn the Jerusalem authorities and felicitous speech acts to form the Yahad, or congregation, as the Essene community referred to itself. The document ends with a serious of curses, which McComiskey labels as preventing infelicitous speech acts within the initiated community, although he parses the curses, treating the ones for material actions in chapter 4, weakening his analysis. Chapter 3 then analyzes the dissociative rhetoric of the Damascus Document, a text discovered in the Cairo Genizah almost 40 years before copies were found at Qumran, hence called CD. Although the origins and purposes of CD remain less clear than 1QS, the text addresses members of the community who live in "camps" or communities among non-Essene Jews away from Qumran. Using Perelman and Olbrecht-Tyteca's The New Rhetoric on "the dissociation of concepts," McComiskey shows how CD addresses the incoherence of Essenes living among Jews who [End Page 205] are not "real" Jews.1 He shows how CD divides central concepts of Jewish identity, such as humanity, Israelite, remnant, and Essene, into "real" and "apparent." This rhetorical strategy resolves incoherence for "real" Essenes living among "apparent" Israelites. Chapter 4 turns to the central theme of ritual purity at Qumran. McComiskey chooses two texts focusing on purity, the Purification Rules (4QTohorot A, B) and the Temple Scroll (11QT), which he analyzes using material rhetoric, an alternative to representational approaches to models for words. The symbolic material actions of inspiriting...

Reviewed by: Sexual Labor in the Athenian Courts by Allison Glazebrook Katherine Backler Allison Glazebrook, Sexual Labor in the Athenian Courts. Austin, TX: University of Texas Press, 2021. 240pp. ISBN 978-1-4773-2441-7. This book offers a short, focused, thoughtful analysis of how prostitution functions rhetorically in Athenian legal speeches. In each of the five chapters, Glazebrook takes us through a forensic speech in which what she [End Page 209] calls "sexual labor" is at issue and analyses its rhetorical strategies to draw out ways in which Athenians used the figures of "sexual laborers" to articulate and negotiate social values. Each chapter's argument develops the last. The first chapter discusses Lysias 4, a dispute between two men over a prostituted woman they allegedly agreed to "share" but whom one is using exclusively. Glazebrook shows how the speaker repositions the unnamed woman from sex-object to subject, a manipulative influence on his opponent and the trial. The second shows how Isaios 6's portrait of a prostituted woman named Alke suggests the ramifications of her alleged influence by moving her from brothel to tenement-house to household, Peiraieus to Kerameikos to astu, playing on Athenian anxiety about "concepts of oikos and polis and … the roles of enslaved persons, non-Athenians, and even women in these places" (49-50). The third examines the more dramatic (almost panhellenic) mobility of Neaira in Against Neaira, and her more serious supposed threat to the Athenian family, citizen body, and religion. The fourth, on Lysias 3, changes focus to prostituted boys and men, considering how the speaker uses Plataian teenager Theodotos to mark out acceptable and unacceptable expressions of male homosexual desire and behaviour. The fifth, on Aischines's Against Timarchos, uses male prostitution to work through what it means to be a decent, democratic, Athenian citizen—or not. Sexual Labor is refreshingly clearly written. Glazebrook briefly but helpfully explains relevant technical points (for example, on legal processes) and key concepts (like the important but fuzzy ideological distinction between pederasty and prostitution), avoiding over-simplification and acknowledging problems and contradictions. She will offer a variety of scholars' opinions and either pick out the one closest to hers or identify the "bottom line," for example, on what it means to "commit hubris against one's own body" in Aischines 1 (140). The description of Athenian courts (9-13) offers a dynamic, basic introduction to Athenian law but also considers the law-courts as a performance context. The book is useful on terminology, demonstrating that orators use words like pornē, hetaira, and pallakē not so much to denote categories as to evoke a set of connotations to make a point. For example (37), "At two key points [in Lysias 4] … when the speaker accuses the opponent of feigning his injuries and when he asks for the jurors' pity, he refers to [the woman] as pornē (4.9, 19)" which is "both degrading and inaccurate": seemingly she "has been living with the opponent as his personal hetaira or even pallakē (long-term partner)." Further, she argues that the avoidance of the labels pornē and hetaira for Alke in Isaios 6 unmoors her from fixed place-associations (brothel for pornai; oikos for wives and pallakai; symposion for hetairai), allowing her to move within the cityscape, transgressing and disrupting the social order. Glazebrook makes her argument particularly effectively on p. 150 where, through and informing her analysis of Against Timarchus, she shows that as Aeschines "uses kinaidos as a lifestyle and identity for Demosthenes, [he] employs pornos to indicate a lifestyle and personality for Timarchos. His concern is not to show that Timarchos has practiced a profession—no concrete proofs … are offered—but to show that he embodies an identity." [End Page 210] There are some problems. On p. 40, Glazebrook writes that "many of the jurors … may have been familiar with the pornē in the brothel and on the streets, [but] the sex laborer who mixed with citizens at elite symposia … was beyond their immediate circle." This sits awkwardly with her statement on p. 70 that "many Athenians would have experienced [symposia] or at the very least would have been familiar with [their] entertainments and the women...

Reviewed by: The Orator Demades: Classical Greece Reimagined through Rhetoric by Sviatoslav Dmitriev Gunther Martin Sviatoslav Dmitriev, The Orator Demades: Classical Greece Reimagined through Rhetoric. New York, NY: Oxford University Press, 2021. 354 pp. ISBN 978-0-19-751782-6. The sub-title reveals that this book is not a biography of the orator Demades; it does not describe the work, life, and character of a leading politician in the waning days of Athenian independence. One may instead call it an anti-biography in that it undertakes the deconstruction of nearly all existing evidence about Demades's life and rhetoric. Far from being purely negative, it offers a thorough study of the way in which the rhetorical culture from the Hellenistic to the Byzantine Era constructed and moulded its own "Demades," subjecting this phantasmagoria to its own ideas about [End Page 212] the social, moral, and rhetorical qualities of good and bad orators and to its own purposes in propagating these ideas and the concomitant values. Literary sources paint a picture of Demades as a major force in "pro-Macedonian" politics in Athens after the battle of Chaeroneia in 338, i.e., a proponent of a non-confrontational relationship with Philip II and Alexander the Great. The many witticisms ascribed to him show a teller of truth, fearless in the face of monarchs and the democratic mob, making him immensely quotable. While previous biographies of Demades have struggled to distinguish trustworthy information from fanciful anecdotes and to assign the former their historical setting, Dmitriev proposes to cut the Gordian knot by discarding all evidence that is not from Demades's lifetime as fabrication of the later rhetorical educational system, in which progymnasmata and declamations drew on classical (pseudo-)quotes and (often historically impossible) scenarios. His argument is based on an impressive array of material that exposes many of the quotes as stock material ascribed to different characters by different ancient authors, the anecdotes as tropes, for example about corruption, dealing with the masses or flattery. What is left is a small number of references in the Attic orators and epigraphic evidence. One inscription (IG II2 1623, B 166-167), which appears to show Demades's commitment in an operation directed against Macedon in 341/340, is viewed as proof that Demades was by no means a supporter of appeasement or even pro-Macedonian. Dmitriev's scepticism deprives us of many cherished sources, such as Plutarch's Lives of Demades's contemporaries. But if Plutarch was indeed so steeped in the culture of his days that he fell for the inventions of the rhetorical school, so be it: we should be grateful for the purge of misleading material. However, despite the impressive cumulative power of Dmitriev's parallels and his construction of a largely coherent picture of the transformation through rhetorical culture of "Demades," the pendulum swings too far to the side of scepticism (not of the Pyrrhonian kind) when all the later testimonies are discarded as products of a later age. The evidence may be rejected as unreliable, but Dmitriev insists that it is definitely fabrication. Sometimes, however, tropes and clichés may not be pulled out of thin air, and he rarely asks where information may have come from and for which reasons one may have invented biographical snippets (other than the needs of the school room and the self-affirmation of the educated class). Plutarch often drew on contemporary (now lost) sources, not only historians such as Theopompus but also compilations of personal attacks from comedy. The trope of Demades having been a sailor would be in line with Aristophanes's mocking description of Cleon as a tanner. Moreover, in his dismissal of the literary sources, Dmitriev even doubts the authenticity of Hyperides's Against Diondas and both his and Dinarchus's Against Demosthenes. Methodologically problematic is the dismissal of tropes as late because of their "rhetorical tone": that seems to presuppose that the polemicists of the fourth century—i.e., the orators, the "rhetorical" historians, and the comedians—did not adopt a rhetorical tone. (Dmitriev himself, by the way, slams those who accept alleged quotes by Demades on the basis that they sound authentic.) [End Page...

Reviewed by: Los "Principios de Retórica" de Aftonio con anotaciones de Juan de Mal Lara by María Dolores García de Paso Carrasco et al. Raquel Martínez Ballestrín Los "Principios de Retórica" de Aftonio con anotaciones de Juan de Mal Lara. Introducción, edición, traducción y notas, María Dolores García de Paso Carrasco, Trinidad Arcos Pereira, María Elisa Cuyás de Torres, Gregorio Rodríguez Herrera. Madrid, ES: Ediciones Clásicas, 2021. 363 pp. ISBN 978-84-7882-876-0. Los Principios de Retórica de Aftonio constituyen uno de los numerosos manuales en los que quedaron rescatados y expuestos los principios de la retórica clásica para su enseñanza en los ambientes intelectuales y religiosos. En este contexto, la obra de Aftonio fue ampliamente editada, [End Page 202] con constantes traducciones y anotaciones, entre las que destacan las de Lorich, Agrícola y Francisco de Escobar. Se suscribe Juan de Mal Lara a esta tradición, que recoge con especial atención de su maestro Francisco de Escobar, llevando a cabo la edición y anotación de la obra de Aftonio, en la que incluye comentarios a los diferentes ejercicios. Así, en esta obra nos presentan sus editores un cuidado proceso de edición, traducción y estudio de la obra del humanista, con una completa introducción en la que se recoge desde la ubicación biográfica e intelectual del autor hasta la estructuración de los contenidos. En este sentido, es importante referenciar el estudio preliminar que introduce la edición y traducción, en tanto que ofrece al lector un panorama completo de las cuestiones nucleares para la comprensión de la obra: introducen los editores al humanista, presentan su obra, respecto a la que refieren su estructura, objetivos, referencias, desarrollo editorial de las traducciones y comentarios de Aftonio, e, incluso, revisan las máximas educativas sobre las que se asienta el proyecto del intelectual. Este estudio introduce una edición fonética de la obra de Juan de Mal Lara, que los editores toman del ejemplar ubicado en la Biblioteca Nacional de México, aunque lo ofrecen cotejado con los ejemplares encontrados en la Biblioteca Nacional, la Diocesana de Zamora y la de Castilla-La Mancha. Ofrecen en estas páginas la edición de la obra, su traducción y un nutrido corpus de notas en las que se desarrollan tanto explicaciones del contenido como alusiones intertextuales de los diferentes intelectuales que el humanista toma en consideración en la elaboración de sus comentarios. En cuanto a la biografía de Juan de Mal Lara, de esta destaca el contenido autobiográfico que presenta, extraído en su mayor parte de las obras del autor, además de la existencia de biografías elaboradas por coetáneos del humanista. En este sentido, se ofrece en el estudio preliminar una transcripción de la que Pedro Pacheco elabora tan solo veinte años después de su muerte. De este contenido biográfico se destaca su formación intelectual, en la que nombres como el de Francisco de Escobar cuentan con gran presencia e importancia, así como sus producciones, orientadas a las preocupaciones que el autor muestra en torno al estudio de la lengua vernácula y el latín, junto a contenido literario, filosófico y religioso-moral. En el contexto de la producción de Juan de Mal Lara, la elección de la edición de la obra retórica de Aftonio adquiere especial importancia. El Renacimiento constituye un momento de recuperación del pasado grecolatino en el que el estudio de los procesos retóricos para la enseñanza, especialmente vinculada al ámbito escolástico, se revela fundamental. En estos términos, la recuperación de los ejercicios preliminares para el proceso de estudio del discurso pasó por la continua reedición de tratados como los de Aftonio, cuya difusión en el ámbito hispánico estuvo marcada por las ediciones de Agrícola y de Francisco de Escobar. Es en esta tradición, por lo tanto, en la que se enmarca la obra del intelectual...

Reviewed by: The Rhetorical Arts in Late Antique and Early Medieval Ireland by Brian James Stone Conor O'Brien Brian James Stone, The Rhetorical Arts in Late Antique and Early Medieval Ireland, Knowledge Communities. Amsterdam, NL: Amsterdam University Press, 2022. 275 pp. ISBN 978-94-6298-445-5. This is a volume in the history of rhetoric, rather than the history of Ireland. The author's aim, apparent from the first page, is to introduce the [End Page 214] intellectual riches of early medieval Ireland to fellow scholars of the rhetorical arts and to make the case that Irish writings deserve serious attention from historians of rhetoric interested in the development of the discipline in the post-Roman West. The assumed audience of the book knows little about early medieval Ireland or its intellectual history, and indeed may have been seriously misled by the portrayal of Ireland in previous work on early Irish rhetoric which relied on out-dated ideas of the island as some untouched bastion of Celtic culture, removed from the rest of Latin Europe. Stone is well aware that the past decades have seen these Celtic mists blown away from the study of early Irish intellectual history and he sets out to do the same for early Irish rhetoric in this book. Consequently, the first two chapters of the book essentially summarize much of our existing knowledge about Ireland in its late antique and early medieval context and provide an overview of the evidence for education, learning, and scholarly activity in Ireland between the fifth and the ninth centuries. Little here will be new to historians of the early Middle Ages, but clearly such information is a necessary prelude to Stone's rhetorical analysis of particular primary sources that forms the bulk of the text. Nonetheless, I wonder if the historian of rhetoric, coming to this material for the first time, might not have benefitted from an earlier introduction to the social significance of rhetoric and oral communication in early Ireland. Stone actually provides a very clear and useful discussion of precisely this topic in chapter six: his discussion there of the links between native and ecclesiastical learning, of the social functions of the filid (the poet class which provided Ireland's equivalent to the rhetor), of the real impact of the public performance of praise and satire, all that is both lively and insightful. Providing readers with this discussion earlier in the volume would I think have been useful for putting the enumeration of texts read and written in early medieval Ireland (of which much of chapter two consists) into a richer context. Chapters three through six provide a detailed rhetorical analysis of three primary sources: St Patrick's Letter to the Soldiers of Coroticus, the Hisperica famina, and the Old Irish "Cauldron of Poetry and Learning." Stone identifies rhetorical tropes utilized, suggests sources or analogues in late antique rhetorical writings, and generally provides detailed case studies of how early medieval Irish authors used language to persuade people or reflected on the nature of a rhetorical education. Stone is less successful in contextualising these texts and explaining what rhetorical analysis can tell us about them as historic works. The problems are most obvious in the section on Patrick, whose Letter receives the most attention despite being the least Irish of the texts surveyed (Patrick was neither born nor educated in Ireland and wrote primarily, if not exclusively, for a non-Irish audience). Stone provides a lot of background discussion drawing on the vast literature on Patrick in a manner which manages to be exhausting, but not exhaustive. We have much summary of mid-twentieth-century debates about Patrick's dating, but nothing on Roy Flechner's recent controversial suggestions for Patrick's purposes in going to Ireland. The analysis of the Letter [End Page 215] itself is overall solid and convincing, but its most original claim (namely that Patrick's rhetoric serves an implicit aim of late Roman "frontier management") remains under-developed. Stone has drawn on some recent important developments in the scholarship of late antique Ireland, especially the work of Elva Johnston, but more time reflecting on the implications of his ideas and explaining...

Reviewed by: La confrontation des points de vue dans la dynamique figurale des discours. Énonciation et interprétation by Alain Rabatel Pierre Chiron Alain Rabatel, La confrontation des points de vue dans la dynamique figurale des discours. Énonciation et interprétation. Limoges, FR: Éditions Lambert-Lucas, 2021. 655 pp. ISBN 978-2-359-35305-1. Les découpages disciplinaires pèsent sur les objets de la recherche ainsi que sur les méthodes de ladite recherche. Ces découpages sont invétérés par les parcours universitaires et se répercutent sur l'habitus des chercheurs. Dans le cas de l'Antiquité, le problème est d'autant plus gênant que l'existence même d'une discipline suppose un enseignement institutionnalisé et que des champs entiers du savoir comme la sociologie, la linguistique ou la littérature, sont de création récente. L'un des grands apports de l'anthropologie structurale a été de battre en brèche certaines frontières inconsciemment ou consciemment admises et de faire accepter que la philosophie, l'histoire, le droit, la sociologie, ou encore la littérature, etc. pouvaient conjuguer leurs efforts sur les mêmes objets, des textes par exemple, ou des événements ou des traits de civilisation, dans un processus en quelque sorte scialytique. C'est à cette condition que les différences d'approche—le fait par exemple que l'étude de la langue grecque se soit tardivement séparée de sa matrice, la philosophie, et se soit ou bien intégrée à la rhétorique ou bien dissociée en grammaire descriptive et grammaire scolaire—cessent d'être des obstacles et deviennent des richesses. Une fois reliées au projet qui les sous-tend, les notions échappent non seulement au finalisme d'un "progrès" mais aux jugements condescendants coupés de la dynamique propre des doctrines. Parmi ces frontières, celle qui crée un abîme entre la rhétorique et la linguistique est une des plus persistantes. Les fondateurs de l'ISHR en 1977 ont fait deux choix décisifs en la matière : ils ont adopté une démarche historique et privilégié le versant prescriptif et pratique de l'approche du langage—d'où l'emploi du mot rhétorique—sur sa description ou sa théorie. Les cadres théoriques sont volontiers ceux des époques étudiées et l'étude des usages divers de la parole au cours du temps prévaut sur une description fine et scientifiquement actualisée de l'énoncé/texte obtenu. Les historiens ne cherchent pas tant à donner leur nom à une nouvelle théorie qu'à décrire l'attestation de telle ou telle technique oratoire et d'en mesurer l'effet sur tel ou tel public. Les linguistes, de leur côté, ont longtemps travaillé sur des textes inertes ou le système de la langue comme structure abstraite, plus facile à "scientificiser." [End Page 200] L'opposition entre les deux n'est évidemment pas irréductible. Des rapprochements, de part et d'autre, ont été opérés. C'est ainsi que le projet de donner un classement structural aux figures à l'aide des quatre opérations addition-soustraction-mutation-métathèse est commun à la rhétorique tardive (Phoebammon, vie siècle ap. J.-C.) et aux linguistes du Groupe μ de Liège (1970). Les listes de figures illustrant la "rage taxinomique," selon la formule de Roland Barthes, ont été concurrencées à l'époque impériale romaine par des figures conçues non plus comme des énoncés ponctuels remarquables dans l'absolu mais—dans la théorie hermogénienne des ideai—dotées d'une fonction dans la stratégie expressive ou argumentative d'un texte. Réciproquement, la pragmatique puis l'analyse du discours se sont appliquées à élargir l'analyse linguistique aux autres paramètres, voire aux stratégies, de la communication, mais le clivage reste profond. Dans son livre passionnant, AR fait plus que tendre des ponts entre les deux approches. Il fait de l'interprétation, dans sa dynamique, un des moyens du fonctionnement figural, et ses descriptions sont utiles aussi bien au lecteur qu'au producteur d...

Reviewed by: Rhetoric and Scripture in Augustine's Homiletic Strategy. Tracing the Narrative of Christian Maturation by Michael Glowasky Rafał Toczko Michael Glowasky, Rhetoric and Scripture in Augustine's Homiletic Strategy. Tracing the Narrative of Christian Maturation, Supplements to Vigilae Christianae: Texts and Studies of Early Christian Life and Language 166. Leiden, NL: Brill, 2021. 195 pp. ISBN 978-90-04-44668-7. Augustine's rhetoric is experiencing a new wave of scholarly interest. Michael Glowasky's PhD monographic thesis is among the growing number of explorations of Augustine's rhetorical practice, unique in focusing solely on Augustine the preacher. The introduction (1-29) first presents the reasons for selecting this subject and reflects on the problems of studying Augustine's sermons as a coherent corpus. Next, he proposes classifying them into three categories based on the audience's "stages of spiritual maturation" (15): catechumens, neophytes and the faithful. This is novel, as scholars usually discern between catechumens and others, because the rules of participation in liturgy differed between them. Glowasky corroborates his decision with passages from two sermons (353 and 392) in which Augustine makes a parallel between the age of innocence of the newly baptised and infants. Glowasky's division of audiences into three categories is crucial for the whole study, constituting the basis for the selection of material and the method of communicating findings. The grouping is simple and elegant. Closing the introduction, Glowasky outlines his method for approaching Augustine's use of rhetoric and scripture in these three groups. First, he redefines the classical concept of narratio, to apply it more broadly as a way of communication that may replace logical argument to "communicate deeper meaning with more persuasive and emotive force" (23). Glowasky assumes that Augustine drew here on a long Latin rhetorical tradition and made use of narratio in two senses. Firstly, narratio is the story God tells the faithful through creation, history and Scripture. Secondly, the Scripture was understood as the narratio of the sermons. Furthermore, he assumes Augustine used a different type of narratio addressing different groups, applying a forensic narratio addressing neophytes, a deliberative type addressing catechumens, and, preaching to the faithful, "draws out more fully the dialectical quality of narratio." Chapter 2 (30-56) explores the notion of narratio more deeply, building on John O'Banion's controversial claim that, for Quintilian, narratio was [End Page 207] "the orator's fundamental art" (341) and was understood as a thought process and way of communicating rather than a part of speech.1 Glowasky believes that Augustine shared this tradition and hence saw narratio as "a ready-made tool to be used to refer to the strategic ordering of temporal events in order to convey an author's particular meaning" (36). Narratio could substitute logical argument and be more persuasive if ordered properly. Glowasky again turns to O'Banion and Kenneth Burke to explain that Augustine treated "narratio primarily as a tool for interpreting Scripture" (41) but, contrary to these two scholars, links this thinking with the prior rhetorical tradition. This tradition seemingly emphasised that narratio proved to be the best tool for conveying meaning. Augustine presented Scripture as a coherent and reliable narratio in De doctrina Christiana and employed it as the narratio of his sermons. Glowasky bases his thesis on O'Banion article on Quintilian. However, Quintilian says various things about narratio throughout his vast work—some contradictory. But the main difficulty is that nothing suggests that Augustine knew the Institutiones well. They were not used as manuals of rhetoric at that time, when teaching was dominated by De inventione and Rhetorica ad Herennium and many books drawing on them, authored by Marius Victorinus, Grillius and other rhetores latini minores. Chapter 3 (57-88) is dedicated to proving the thesis that Augustine's sermons for catechumens seek to persuade them to enter the Catholic Church as the only place where salvation is attainable (57). Glowasky observes how Augustine's technical advice concerning preaching to the catechumens from De catechizandis rudibus shares much with Cicero's view of narratio in judicial oratory. Augustine's two sample speeches from the same book focus on describing the character of the Church through narratio...

Wilfredo Alvarez's (2022) Everyday Dirty Work: Invisibility, Communication, and Immigrant Labor premises its thesis around "the vital relationship among work, social and cultural integration, and language acquisition" (p. 3) for many multiply marginalized immigrants in the United States, particularly Latin Americans. In his case study of Latin American immigrants who served as janitors at a predominantly white public institute---Rocky Mountain University (RMU)---and their interactional, intercultural, and organizational communications with their patrons (e.g., university faculty, students, or staff), Alvarez theorizes how facets of social identities, communications, languages, and workplace settings are intimately intertwined to generate and reinforce public imaginaries and readings of marginalized immigrant individuals and communities.

Yvonne Cleary's The Profession and Practice of Technical Communication (2022) offers a narrative survey on communication design/technical communication as an academic field of study but also builds bridges between academic work (both pedagogical and research-oriented) to work environments and practitioners in the professional realm. Because of the book's organizational structure and approachable text, Cleary is highly successful both in her research and the presentation of it, creating a valuable resource for students and providing insight for field practitioners.

Preview this article: Review: The Hidden Inequities in Labor-BasedContract Grading, Page 1 of 1 < Previous page | Next page > /docserver/preview/fulltext/tetyc/50/3/teachingenglishinthetwoyearcollege32515-1.gif

Preview this article: Review Essay: On Embodiment, Recognition, and Writing Centers: A Review, Page 1 of 1 < Previous page | Next page > /docserver/preview/fulltext/ce/85/4/collegeenglish32460-1.gif

Preview this article: Review Essay: Abject, Afuerx, and Anxious in Young Adult Literature, Page 1 of 1 < Previous page | Next page > /docserver/preview/fulltext/ce/85/4/collegeenglish32459-1.gif

In 1966, more than 50 scholars from the UK, US, and Canada convened at Dartmouth College to discuss the state of the profession of English teaching, ultimately proposing a “growth” model of language learning which contrasted with the skills-based models of curriculum sequencing prevalent at the time. While debates about the impact of the 1966 Dartmouth conference on the teaching of English continue to ebb and flow, from contrasting early accounts by seminar participants (Muller, 1967; Dixon, 1969) to more modern work which situates the conference as a harbinger of the process movement (Trimbur, 2008) or Writing Across the Curriculum (Palmquist et al., 2020), its continued provocation of scholarly discussion has become a legacy in its own right. Even if the Dartmouth Seminar didn't change anything happening in the classrooms of its era and thereafter, which is unlikely (Harris, 1991), it would remain a rare moment of international, professional collaboration and consideration virtually unparalleled in our field's history.

Greig Henderson, University of Toronto Robert V. Wess, Philosophical Turns: Epistemological, Linguistic, and Metaphysical . Parlor Press, 2023. 288 pages. 978-1-64317-370-2 (paperback, $34.99) 978-1-64317-371-9 (hardcover $69.99) 978-1-64317-372-6 (PDF $29.99) 978-1-64317-373-3 (EPUB $29.99) The new wave of contemporary criticism rejects both the depth model and the hermeneutics of suspicion that goes with it. Critique gives way to postcritique, and styles of disenchantment such as symptomatic reading, ideological demystification, and new historicism are seen to be passé. Reparative styles of criticism supplant paranoid styles, and critics like Rita Felski and Eve Kosofsky Sedgewick have proposed that literature should be equipment for living rather than equipment for debunking and politicizing. “We know only too well,” Felski writes, “the well-oiled machine of ideology critique, the x-ray gaze of symptomatic reading, the smoothly rehearsed moves that add up to a hermeneutics of suspicion. Ideas that seemed revelatory thirty years ago—the decentered subject! the social construction of reality!—have dwindled into shopworn slogans; defamiliarizing has lapsed into dogma.” In a similar vein, Sedgewick maintains that the hermeneutics of suspicion is a “quintessentially paranoid style of critical engagement; it calls for constant vigilance, reading against the grain, assuming the worst-case scenario, and then rediscovering its own gloomy prognosis in every text.” This postcritical turn is connected with surface or distant reading, a way of reading that supposedly supplants deep and close reading. As Elizabeth Anker and Rita Felski point out in their introduction to Critique and Postcritique , this way of reading works “against the assumption that the essential meaning of a text resides in a repressed or unconscious content that requires excavation by the critic. Stephen Best and Sharon Marcus urge greater attention to what lies on the surface—the open to view, the…

Review of Inflamed: Deep Medicine and the Anatomy of Injustice. Rupa Marya and Raj Patel, New York: NY: Farrar, Straus and Giroux, 2021. 484 pages. $30.00 hardcover, $20.00 trade paperback, $14.99 e-book.