Click to increase image sizeClick to decrease image size AcknowledgmentsMy appreciation goes to Cheryl Glenn, David Gold, Shirley Wilson Logan, Kristy Maddux, Cecilia Shelton, Scott Wible, and Carly Woods for their suggestions as I composed this response.Disclosure StatementNo potential conflict of interest was reported by the author(s).

This essay explores the controversy surrounding the Women’s Rights Pioneers Monument (WRPM) that was unveiled in Central Park on 26 August 2020 to commemorate the centennial anniversary of the Nineteenth Amendment. To read the WRPM’s commemorative process and product, I use an intersectional feminist analytic to consider how interlocking concerns of gender, race, and power inflected the debates and decisions that shaped the WRPM. This intersectional analysis explores how the WRPM became an opportunity for the public to wrestle with the ways this statue could (not) address a complicated suffrage history that would celebrate women’s collective activism and reckon with its racist past.

Drawing from a qualitative study, we share findings that demonstrate how students articulate and express emotion in reflection. As they reflect on their writing identities, processes and products, peer and instructor feedback, and assess their work, the students in our study routinely discuss their emotions. Our essay closes with pedagogical strategies for helping students reflect on their thinking and feeling about writing.

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This article explores the pedagogical efficacy and learning outcomes of an archive-based undergraduate research project in which students digitally transcribed a nineteenth-century woman’s diary and then reflected on their transcription work.

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This essay brings to light new evidence about the relationship between revision and reflective writing in the first-year writing classroom. Based on a robust study of student work, we illuminate a variety of complex relationships between the writing knowledge that students articulate in their reflections—including how they narrate their course progress, approach teacher commentary, and make decisions about their revisions—and the actual writing practices they execute in their revised essays. The essay offers pedagogical innovations that help students use reflective writing in ways that support substantive revision.

Book Review| June 01 2016 You Can’t Padlock an Idea: Rhetorical Education at the Highlander Folk School, 1932–1961 You Can’t Padlock an Idea: Rhetorical Education at the Highlander Folk School, 1932–1961. By Stephen Schneider. Columbia: University of South Carolina Press, 2014; pp. 208. $39.95 cloth. Jessica Enoch; Jessica Enoch University of Maryland Search for other works by this author on: This Site Google Elizabeth Ellis Elizabeth Ellis University of Maryland Search for other works by this author on: This Site Google Rhetoric and Public Affairs (2016) 19 (2): 356–359. https://doi.org/10.14321/rhetpublaffa.19.2.0356 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Jessica Enoch, Elizabeth Ellis; You Can’t Padlock an Idea: Rhetorical Education at the Highlander Folk School, 1932–1961. Rhetoric and Public Affairs 1 June 2016; 19 (2): 356–359. doi: https://doi.org/10.14321/rhetpublaffa.19.2.0356 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveMichigan State University PressRhetoric and Public Affairs Search Advanced Search The text of this article is only available as a PDF. © 2016 Michigan State University Board of Trustees. All rights reserved.2016 Article PDF first page preview Close Modal You do not currently have access to this content.

This essay explores the pedagogical project of integrating digital archival research into the undergraduate classroom. We contend that rather than simply asking students to

Although rhetoric and composition has long engaged with emerging digital technologies, historians in our field have not yet in large part entered these conversations. In this special issue, we present four essays by scholars building digital historiographic projects, each of which directly addresses values and concerns that lie at the heart of critical practice in rhetoric and composition: engaging underrepresented and marginalized communities; taking up critically important questions regarding historiographic investigation; and emphasizing collaboration among both scholars and stakeholder groups. Together, these essays contribute significantly to the still nascent conversation regarding how the digital intersects with the historical.

This essay explores potential connections between feminist historiography in rhetoric and the digital humanities. We investigate how specific digital innovations might invigorate feminist historiographic study, and we pause to consider how a turn to the digital might run counter to feminist methodological imperatives.

This symposium explores the role(s) College English has (or has not) had in the scholarly work of four scholars. Lynn Bloom explores the many ways College English influenced her work and the work of others throughout their scholarly lives. Edward M. White examines four articles he has published in College English and draws connections between these and the development of college English over the past fifty years. Jessica Enoch studies College English as an archive whose meaning is developed both on and off its pages. And, finally, Byron Hawk troubles the ideas raised in previous essays, drawing attention to how a flagship journal such as College English can operate within the broader network of scholars in the field. Taken together, these perspectives draw attention to how College English connects to the field at large and how authors and readers may see the potential role(s) the journal plays in scholarly publishing in English studies today.

During World War II, government and individual industries opened childcare centers across the country to support working mothers entering the war plant. At war's end, leaders moved to close these centers, prompting great debate. This essay explores the wartime discussion and postwar debate over the WWII childcare center by analyzing how the gendered ideograph <home> was deployed in ways that both praised and blamed not only the childcare center but also working mothers. While the primary work of the essay is to mine ideographic uses of <home>, it also aims to elaborate on feminist engagements with rhetorical historiography.

The authors discuss courses in which they examined with students female rhetors’ historical presence in the public imagination, investigating how rhetorical work has inscribed these women into public memory and erased them from it.

Click to increase image sizeClick to decrease image size Notes 1 So, this phrase has gotten a lot of attention. First during and immediately after the Octalog panel in the Tweetstream, then in f2f and continuing social-media interactions after. Most younger scholars express excitement to hear someone say what they've been thinking all along; many "established" scholars express dismay at my lack of respect. Disciplinarity does do its job, does it not? 2 I will, however, offer my definition of rhetoric. Just for the record, when I use the word rhetoric, I am evoking a shorthand that encompasses thousands of years of intellectual production all over the globe—a set of productions that we have only just begun to understand—and that generally refers to systems of discourse through which meaning was, is, and continues to be made in a given culture. 3 In Signs Taken for Wonders, Homi Bhabha reminds us that "[t]here is a scene in the cultural writings of English colonialism which repeats so insistently" that it "inaugurates a literature of empire." That scene, he tells us, is always "played out in the wild and wordless wastes" of "the colonies" and consists entirely of the "fortuitous discovery of the English book" by colonized peoples; this scene marks the book as an "emblem," one of the colonizers' "signs taken for wonders" (29). 4 See especially Lisa Brooks; Joy Harjo; Thomas King; Nancy Shoemaker (ed.); Linda Tuhiwai Smith; Robert Warrior; and Shawn Wilson. 5 For an examination of "paracolonial," see Vizenor. 6 A totally unsatisfying and provocative opening into my current work that argues for situating specific rhetorical events in the continuum of rhetorical practices (alphabetic and non-alphabetic) that hold particular cultures together over time. 7 I take inspiration from Richard Graff and Michael Leff; Thomas Habinek; Jean Ferguson Carr, Stephen L. Carr, and Lucille Schultz; and Susan Miller. 8 See http://wealthforcommongood.org/wp-content/uploads/2010/04/ShiftingResponsibility.pdf for more information. 9 For Jim and Bob … Susan, Sharon, Richard, Jan, Nan, and Jerry (chair), Octalog, 1988, St. Louis. 10 Éthea, where animals belong, in their wildness. I'm using Charles Scott's The Question of Ethics for reading, as CS cites such in the Iliad (6.506–11). The horse wants to return to its Nomós, field, as opposed to Nómos, law (Scott 143). I've consulted Charles Chamberlain's "From Haunts to Character." 11 I would claim, therefore, that it is our responsibility to search out our other-abilities, our impotentialities, to address the other that is indefinite. I'm not referring to potentialities, that is, Techné or Dynamis. Rather, I am referring to what Aristotle notes only in passing as Adynamis, or Impotentiality (see Metaphysics 1046e, 25–32). This, then, would be the para-methodology of misology! As well as the wildness that I refer to! In reference, as Giorgio Agamben says, Adynamis, or Impotentiality, would address all that has NOT YET been intuited, thought, acted on in ethico-political lived experiences (see Potentialities). Or forgotten! At least, in our wide, impotentially wild field.

The online activist site TakingITGlobal offers teachers of rhetoric a pedagogical heuristic that enables us to rethink and revise rhetorical education. More specifically, the site raises questions concerning what the “civic” means inside a global rather than a national context. It revitalizes thinking about how students might “go public” in both online and offline spaces. And it challenges ideas about the traditional rhetorical practice in which an individual rhetor composes a single document for a specific audience.

This article examines the historiographic trajectory of rhetoric and composition studies by analyzing archival research practices, using Kenneth Burke’s dramatistic pentad as our analytical tool. We rely on a Burkean framework of “scenes, acts, agents, agencies, purposes, and attitudes” to invigorate our understanding of historiographic methods and to open up new possibilities for future histories of rhetoric and composition.

Nineteenth-century American leaders in education came to advocate a redesign of the schoolroom that resulted in its being seen as more the province of female teachers than of male teachers. This discourse of reform serves as a case study of how space itself may be rhetorically “gendered.”

Abstract “Survival Stories” examines the Chicana sterilization abuse case Madrigal v. Quilligan by taking up four historiographic approaches— three are recognized in feminist rhetorical scholarship; the fourth offers a methodological strategy to the field. Through this process, this essay makes several contributions to rhetorical study. It presents an example of Chicana feminist rhetoric and an inroad to this rhetorical tradition. It contextualizes the arguments made by the women in Madrigal v. Quilligan and exposes the strategies used by the judge to dismiss their claims. Finally, this essay proposes a historiographic practice that presses the limits of the rhetorical situation and investigates how these Chicanas’ rhetorics survived.

In this essay, I analyze Kenneth Burke’s Cold War pedagogy and explore the ways it connects to (and complicates) Paulo Freire’s conception of praxis. I argue that Burke’s theory and practice adds a rhetorical nuance to critical reflection and then envision how his 1955 educational concerns gain significance for teachers and scholars today who, like Burke, live in a time “when war is always threatening.”

In this essay, I analyze Kenneth Burke's Cold War pedagogy and explore the ways it connects to (and complicates) Paulo Freire's conception of praxis. I argue that Burke's theory and practice adds a rhetorical nuance to critical reflection and then envision how his 1955 educational concerns gain significance for teachers and scholars today who, like Burke, live in a time when war is always threatening.:'

Focusing on the rhetorical work of definition in the writings of Maria Rentería, Sara Estela Ramírez, and Astrea, contributors in the early years of the twentieth century to the Spanish-language newspaper La Crónica, this essay argues that these writers redefined who the Mexican woman was and what her role in the borderlands of Texas and Mexico could be. Its exploration of their definitional claims historicizes Chicana feminist rhetoric, and examines how their work infuses rhetorics of/from color with concerns of gender and class.

n 1910 and 1911, Maria Renteria, Sara Estela Ramirez, and Astrea3 redefined who the woman4 was and what her role in the borderlands of Texas and Mexico could be. As contributors to La Crdnica, a Spanish-language newspaper based in Laredo, Texas, these three women called their female readers to refuse essentialist definitions that described women as second-class, subservient, and apolitical.5 The writings of Renteria, Ramirez, and Astrea stood in contrast to such constructions as they inscribed women as intelligent and honorable-as women who could, and indeed should, engage in and change the world around them. Renteria, Ramirez, and Astrea wrote to shift old and shape new definitions, but even as they shared this goal, each writer composed a different Mexican woman for her readers. Astrea persuaded her readers to reassess their education and their place outside the home in her two articles To the Woman Who