Articles

Dancing with the Devil Revisited

Dancing with the Devil Revisited

by Marlene Galván
Dancing with the Devil affirms this conception of the stranger as the unfamiliar, the unnatural outsider, enticing women to join him in dance, warning others: this is what happens when you break the seemingly natural boundaries of the community established by traditional religious and cultural institutions. The stranger is a metaphor that becomes real, created to quell the anxiety felt by established norms and institutions during the Chicanx Movement of the 1960s and 1970s. But, the story lives on even today.”

Digital Writing and Cultural Rhetorics Pedagogies

Digital Writing and Cultural Rhetorics Pedagogies

by Kimberly Williams, T. Allen Thomas, Alexander Slotkin, Ivette Rodrigues, Claudia Mitchell, Nicole Green, Laken Brooks, and Laura Gonzales
“At a time of so much chaos and change, we posit that bridging digital writing and cultural rhetorics pedagogies can help teachers and students alike envision new futures and interventions within and beyond the university, as pedagogy can help bring healing and reflection in both classroom and community contexts.”

A Response to Cushman, Baca, and García’s College English Introduction

A Response to Cushman, Baca, and García’s College English Introduction

by Alexandra Hidalgo
“We have indeed sought to publish work by and about BIPOC and diverse populations, and we will continue to do so, not because we think we are going to single-handedly take down the chains that bind us with this kind of scholarship, but because those diverse voices are rich and engaging and gift us with new territories to explore and transformative ideas to ponder.”

Never Forget: Ground Zero, Park51, and Constitutive Rhetorics

Never Forget: Ground Zero, Park51, and Constitutive Rhetorics

by Tamara Issak
“The Park51 uproar had a ripple effect on Muslim communities throughout America with reports of arson, vandalism, and violence at mosques. The shutdown of Park51 was another reminder that the constitutional right to practice religion freely and build houses of worship does not apply to Muslims.”

The Historical Work of Cultural Rhetorics: Constellating Indigenous, Deaf, and English-Only Literacies

The Historical Work of Cultural Rhetorics: Constellating Indigenous, Deaf, and English-Only Literacies

by Sarah Klotz

“While off-reservation boarding schools devastated indigenous language and kinship structures, they also generated inter-tribal coalitions that laid the groundwork for new waves of Indigenous activism in the twentieth century. In what follows, I read a series of artifacts from the Carlisle archive to explore how comparative cultural rhetorics work can benefit from the fine-grained inquiry that archival research affords.”

The University of Utah “Utes:” Towards Increased Rhetorical Sovereignty

The University of Utah “Utes:” Towards Increased Rhetorical Sovereignty

by Cassidy Hoff

“The University of Utah Department of Athletics’ (or University of Utah Athletics Department) media guides released from 1990-2016 in the sports of gymnastics, men’s and women’s basketball, and football highlight the way the university utilizes the “Utes” nickname, circle and feathers logo, and Swoop mascot to construct a “Ute” brand. This “Ute” brand encompasses the logo, mascot, and nickname, and also a “Ute” identity that can be assumed and performed by athletes, fans, spectators, and media.”

A Settler Archive:  A Site for a Decolonial Praxis Project

A Settler Archive: A Site for a Decolonial Praxis Project

by Romeo García

“Settler archives haunt us all. In reading its contents, I gain a greater understanding of my brown(ed) body. Settler archives demand a carefully reckoning, to be sure, with erasure, death, terror, trauma, and settler invention practices, all of which affect how and why I speak today from a particular place, out of a particular history, and from a particular community practice.”

Toward a Rhetoric of Kagiso: Rhetoric and Democracy in Botswana

Toward a Rhetoric of Kagiso: Rhetoric and Democracy in Botswana

by Megan Schoen

“Kagiso as a rhetorical concept allows us to understand a discourse of democracy not grounded solely in the West—and one not tied to the limited binary of democracy as either agonism or consensus. Kagiso offers a powerful, living example of a discursive tradition that transcends this simplistic dichotomy between agonism and consensus because harmony and dissent are held closely in productive contact.”

Embodied Encounters: A Case for Autobiographical and Haptic Filmmaking

Embodied Encounters: A Case for Autobiographical and Haptic Filmmaking

by Anne von Petersdorff

“The acknowledging of the filmmaker’s body can remind us that the process of cinematic production is dependent on the participation of others: every image carries the footprints of a culturally and historically situated way of knowing, the absence or presence of an agreement between the camera operator and the object of the gaze, the incentive of economic gain, power relations, gender roles, expected ways of behaving, and so on.”

Rasquache Rhetorics: a cultural rhetorics sensibility

Rasquache Rhetorics: a cultural rhetorics sensibility

by Kelly Medina-López

“Rasquache as cultural rhetorics theory and practice presents a robust approach to meaning making by allowing users to pull from the compendium of theories, ideas, experiences, tangible tools, and intangible epistemologies they can access. Recycling, upcycling, making do, and making new meaning through whatever is available is an explicit performance of rasquache.”

What Fucking Clayton Pettet Teaches Us About Cultural Rhetorics

What Fucking Clayton Pettet Teaches Us About Cultural Rhetorics

by Becca Hayes, Violet Livingston, Casey Miles, Jon M. Wargo, Ames Hawkins, Ezekiel Choffel, Steven Hammer, Erin Schaefer, and Les Hutchinson

“We acknowledge the dissonance and disjointedness this project entails. Therefore, we provide no exhaustive remarks or conclusions, but rather a constellation of queer provocations. We work to render the ‘queer’ intelligible by making the piece and our responses to it seemingly unintelligible to heteronormative cultural logics.”