In responding to conversations on engaged infrastructure, racial and reparative justice, and transformational WPA leadership, I call for more writing teachers and writing programs to take up grantwriting as a way to create much needed infrastructure for small, struggling grassroots nonprofits (NPOs). I detail G.I.V.E. (Grantwriting in Valued Environments), a community writing project at Towson University in the Baltimore metro area, where students are a primary, if not the main, source of research, grantwriting, and grants tracking for partner organizations via classwork, paid internships, and parttime employment. I problematize and locate this work within the nonprofit industrial complex and discuss the structure and functioning of grassroots organizations and how their particular milieu lends itself to projects like G.I.V.E. The project views equity as way to “return stolen resources” (Marcus and Munoz 2018), acknowledges the legacies of injustice in our communities, places students of color in leadership roles, and prioritizes work with under-resourced organizations that are led by folks from the community itself.

In carving out space in rhetorical history for people with disabilities, this article interprets “asylum-school” curriculum through rhetorical practices involving the art of becoming, the body, and civic participation. Rhetorical practice is understood as it manifests within imposed constraints. So while for some, work as a seamstress might not qualify as the civic life Cicero thought to be rhetoric's ultimate goal, that work is indeed civically vital. By disrupting the social versus civic opposition, rhetoric includes practices other than just the political and is considered across a spectrum of difference.

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.