What are we in rhetoric, writing, and literacy studies currently practicing? What practices do harm and, in contrast, which counter harm? How do we disrupt everyday, cumulative, and structural injustices and instead invest in accountability? In addition to asking these and other questions, this article engages four accountability practices that are necessary for countering the ongoing violence of the mythical norm (Lorde), of domination, and of harm within higher education: (1) resisting denial of ongoing harms; (2) recognizing normalized violence; (3) divesting from whiteness; and (4) investing in a consistent, relational approach to seeking justice. These practices help us tap into and amplify the work of BIPOC feminist and womanist educators-scholars-activists (including Ahmed, Gumbs, hooks, Mingus, and Royster) who have been countering epistemic injustice by building linguistic resources and expanding what we can name. These practices are part of a whole in which taking a piecemeal approach entrenches the current state of affairs: white supremacy status quo and normalized violence. Together, these add up to a call for striving toward justice in a sustained, momentum-gathering way.

This article explores the transformative potential of mindfulness and rituals of regard, drawing inspiration from bell hooks’s insights on communities of care. Focusing on the intersection of epistemology, ontology, and pedagogy, I investigate how mindfulness can serve as a liberatory pedagogy, challenging Cartesian legacies and fostering relational selves. Through storytelling and cross-cultural meditations, I illuminate the limitations of traditional pedagogies and the expansive possibilities of mindfulness. By examining concepts like the reconciled self and without-thinking, rooted in Arabic-Islamic and Buddhist traditions, I highlight the power of mindful attention and regard. This piece navigates the tension between critique and affirmation, emphasizing the importance of non-self and regard in mindfulness practices. Ultimately, it underscores the role of mindfulness in shaping both individual and collective narratives, offering pathways to freedom and connection.

This article names microaggressions as a rhetorical and pedagogical phenomenon. To make the case for rhetorical and pedagogical intervention, the authors define and trace microaggressions in literature from rhetoric, composition, and literacy studies; share cross-disciplinary understandings of microaggressions; and offer illustrations from sites of research, teaching, and service.

The article demonstrates how the Constitution of Medina (622 ce) is a multidimensional rhetoric of justice that countered rampant violence in the nascent city-state known as Medina. To make this argument, the article first introduces this legal-political text and explicates the rhetorical exigence that mandated Medina's inhabitants to articulate a framework for rights and obligations. Second, the article demonstrates how the constitution unified this citizenry by (1) recognizing everyone's equal standing, equality, and rights—especially to religious freedom and justice—across their religious and tribal affiliations; and (2) establishing institutional measures that realize these rights. As rhetoric of possibility, the Constitution of Medina constituted a community and modeled rights discourse.

The article demonstrates how the Constitution of Medina (622 ce) is a multidimensional rhetoric of justice that countered rampant violence in the nascent city-state known as Medina. To make this argument, the article first introduces this legal-political text and explicates the rhetorical exigence that mandated Medina’s inhabitants to articulate a framework for rights and obligations. Second, the article demonstrates how the constitution unified this citizenry by (1) recognizing everyone’s equal standing, equality, and rights—especially to religious freedom and justice—across their religious and tribal affiliations; and (2) establishing institutional measures that realize these rights. As rhetoric of possibility, the Constitution of Medina constituted a community and modeled rights discourse.

In this article, we articulate a framework for making our commitments to racial justice actionable, a framework that moves from narrating confessional accounts to articulating our commitments and then acting on them through both self-work and work-with-others, a dialectic possibility we identify and explore. We model a method for moving beyond originary confessional narratives and engage in dialogue with "the willingness to be disturbed," (Wheatley, 2002) believing that disturbances are productive places from which we can more clearly articulate and act from our commitments. Drawing on our own experiences, we engage the political, systemic, and enduring nature of racism as we together chart an educational frame that counters the macro-logics of oppression enacted daily through micro-inequities. As we advocate for additional and ongoing considerations of the work of anti-racism in educational settings, we invite others to embrace, along with us, both the willingness to be disturbed and the attention to making commitments actionable.