tag:blogger.com,1999:blog-39013035750987041532024-02-18T23:11:25.257-05:00ENG 5933: Global Rhetoricstgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.comBlogger49125tag:blogger.com,1999:blog-3901303575098704153.post-52019477193942002392016-04-16T12:29:00.000-04:002016-04-17T12:29:16.784-04:004/19 Research Network Forum Showcase<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVqsGEPapzeVDkF0p9kiAW82m_rTu7BYHgH7s6vvNt2xeCAtUyPyWQi4qgRiS2fyhV4iCB0fi_dwFBdMDsys88u8CnFR30lxEcBR6qPnqx6PW_r2SfTBZNrVwS1wtgQppstt8AQLwfQkMZ/s1600/showcase_program_Page_1.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVqsGEPapzeVDkF0p9kiAW82m_rTu7BYHgH7s6vvNt2xeCAtUyPyWQi4qgRiS2fyhV4iCB0fi_dwFBdMDsys88u8CnFR30lxEcBR6qPnqx6PW_r2SfTBZNrVwS1wtgQppstt8AQLwfQkMZ/s320/showcase_program_Page_1.png" width="186" /></a><div>
And finally, a link to our <u><a href="https://drive.google.com/file/d/0B0cJyU2zH2ezVEtNR2JqMjJhWHc/view?usp=sharing" target="_blank">program</a></u>.<div>
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See you next week,</div>
<div>
-Dr. Graban</div>
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tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.comtag:blogger.com,1999:blog-3901303575098704153.post-23566659382048366682016-04-14T23:16:00.000-04:002016-04-16T20:32:43.094-04:00Closing up the blog ...Dear All,<br />
<br />
As promised, here is a link to the list of <a href="https://docs.google.com/document/d/1xAshoA2ZELLgs3pFRwgcbIHNOqgxpNSWQcShfAl-h2g/edit?usp=sharing" target="_blank"><u>questions and approaches</u></a> we reviewed during Tuesday's class meeting (a stable copy also exists in our course library). As you prepare your RNF presentation for next week, let one or more of these questions or approaches help you to frame how you have negotiated the dual goals of this assignment.<br />
<br />
Tomorrow, I will be printing programs for our symposium. If the title you sent me previously is still complete and describes
your project, please feel free to let me know that. But do let me know,
either way.<br />
<br />
As a reminder, I have 17 people confirmed to attend (including the 8
of us), but some of them may leave and arrive at variable times. To be
safe, I'd say go ahead and make 17 copies of your handouts, but do
accept my apologies in advance if not everyone
picks them up.<br />
<br />
And finally, please be sensitive to your time frame, rehearse in
advance, and plan to deliver the most polished presentation you can.
Because we are simulating something like the RNF, I'll ask for
professional dress and that you consider a fairly low-context
audience (i.e., an audience who may be less familiar with the context
of your work and with our course than you would normally assume).<br />
<br />
With many thanks and much anticipation and wishes for a productive weekend,<br />
-Dr. Graban tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-83758405920131382802016-04-05T19:07:00.004-04:002016-04-05T19:08:54.141-04:004/5 Wrapup: Comparative Rhetorics Symposium and Looking ForwardDear All,<br />
<br />
As promised, here is a link to the <a href="https://docs.google.com/document/d/18nNHjoGWDbNPBiapHuyt6s2BisfThBJFapCVZhqml0M/edit?usp=sharing" target="_blank"><u>table</u></a> where we made note of driving forces across the Fall 2013 special issue of <a href="https://login.proxy.lib.fsu.edu/login?url=http://www.tandfonline.com/toc/rrsq20/43/3" target="_blank"><u><i>Rhetoric Society Quarterly</i> (43.3</u></a>, guest edited by LuMing Mao). If you'd like me to post your preparation notes to Canvas, feel free to send them to me via e-mail.<br />
<br />
We will meet in the classroom next week <b>(April 12)</b> for a communal working session, so please bring any materials you need in order to make headway on your RNF projects. We'll have projection if we need it, and whiteboard space, and I can conduct break-out conferences on an individual basis. (Of course, also feel free to seek me out in office hours or an appointment outside of class.)<br />
<br />
There is much work to do in preparation for our <a href="http://globalrhets.blogspot.com/p/rnf.html" target="_blank"><u>RNF Symposium</u></a> on <b>April 19</b>. We have a small audience committed to attend and offer questions and critical feedback on your projects. In addition, I will send a general invitation to the English listservs next week. To date, we can anticipate an audience of <b>17 people (including ourselves)</b>, so do keep that in mind when it comes to providing copies of any handouts.<br />
<br />
I'll design a program for the symposium next week and would appreciate having your full titles as soon as possible. I'm also more than happy to help you brainstorm ways to trim or clarify if you're struggling with titular scope.<br />
<br />
Finally, here is the general order of speakers and topics that I circulated to our audience earlier today:<br />
<br />
<b>3:35-4:35 (10-minute presentation and 10-minute discussion each participant) </b><br />
<ul>
<li>Andrew Ealum, The Problem of Authenticity in Studies of MesoAmerican Rhetorics</li>
<li>Ashley Rea, Listening to the Cross-Cultural Archive </li>
<li>Stephanie Levitt, Rhetoric, Indigeneity, and Legal Discourse</li>
</ul>
<br />
<b>*** 10-minute break ***</b><br />
<br />
<b>4:45-5:45 (10-minute presentation and 10-minute discussion each participant) </b><br />
<ul>
<li>Travis Maynard, Re-assembling Assemblage within a Non-Western Framework </li>
<li>Sean McCullough, Listening for Rhetorical “Silence” in How Graphic Novels Write Global Conflict </li>
<li>Meghan Dykema, Questioning Agency in the Circulation of Non-Western Women’s Rights Activism</li>
</ul>
<br />
<b>5:45-6:05 General Q&A and wrap-up</b><br />
<br />
See you next week!<br />
Dr. Grabantgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-55994545593257513442016-04-01T14:34:00.001-04:002016-04-01T21:10:58.513-04:00Critics of Global Rhetoric Converging and Diverging in the Sky: A Network of ConcernsExploratory 4 was not really easier to do than the other exploratory projects, but it was the most helpful for me, because it helped me get a better sense of how to go about tackling the dense texts we have been reading for Global Rhetorics. The critics from our readings (Lisa R. Arnold, Marilyn M. Cooper, and Saba Fatima) did not all have the same goals (diverging), but they were all wrestling with similar global rhetoric concerns (converging).<br />
<br />
In our "<u><a href="https://cloud.smartdraw.com/editor.aspx?depo=2&ownerUserId=16214419&docId=Global+Rhet+Diagram.sdr&pubDocShare=59AE07742743535F862AB439B4D59E7890D" target="_blank">network of concerns</a></u>," Meghan Dykema and I identified several topics from the Global Rhetorics course and mapped out how the different critics were pursuing those topics, along with critics from last week: Pal Ahluwalia, Kermit E. Campbell, and Richard C. Marback. For this blogpost, however, I will stick to only talking about this week's critics. Our network map was designed like a 2-D model of what could potentially become a 3-D layout of concerns for global rhetoric. Each concern (represented in cloud bubbles) is broad on the surface, but we added notes to make them more clear. We noticed that certain critics were more concerned with certain topics, so not all the critics connect directly to all the topics. Also, just because two critics may connect to the same topic does not mean that both critics have the same goals in mind for said topic.<br />
<br />
For instance, for the "Multilingual/Multiliterate Pedagogies" topic, we had both Arnold and Cooper connecting to the cloud bubble. But because of the note boxes on the lines connecting them to the clouds, we reveal they don't necessarily have the same goals for that topic. Arnold's goal is to look into the historical contexts of how the use of different languages has been incorporated in the past to further learning:<br />
<br />
"Armed with a sense that composition has a global and multilingual history, we will better be able to provide writers with the rhetorical tools necessary to gain economic, political, cultural, and social power in the places where they live and work.” (Arnold 296)<br />
<br />
Cooper's goal is to show how using multiple languages in the classroom might be a better tool for writing composition in the classroom, and enrich student identities:<br />
<br />
“[P]edagogy of multiliteracies . . . requires us to rethink the notion of identity, how it is enacted in language use, and also what teachers of college writing tell students about choosing correct or appropriate languages.” (Cooper 87)<br />
<br />
These divergences in specific goals do not, however, stop these two critics from converging in thought. Although Arnold's focus is more on looking into the histories of schools (specifically the Syrian Protestant College, 1866–1902) and their multilingual practices for learning, she also recognizes the importance of multilingual learning, like Cooper:<br />
<br />
“‘[D]ifference in language’ might be a ‘resource for producing meaning’ rather than an impediment to it[.]” (Arnold 290)<br />
<br />
So, the network map we constructed successfully shows how the two critics are both different and alike at the same time. The specific goals of critics set them apart from each other; otherwise, nothing significantly new would come from their research. However, where they converge shows where the globally rhetorical conversation of multiple critics is forming.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-81277824825349121132016-04-01T11:39:00.003-04:002016-04-03T10:15:09.481-04:00Assembling Epistemic Scripts - Ramblings on Epistemic Script as Cultural UnitIt should be no secret to many of you that I am interested in the concept of assemblage. I don’t necessarily think it is a conceptual cure-all or the panacea for composition; however, I do think it is something that should be circulating wider in the field to help us understand and teach the processes of composing. However, part of why I like assemblage so much is just how versatile it is. Sure, it is a process of composing, where we can explicitly assemble a series of citations or samples to form a new text. But assembly as composing process is only the tip of the iceberg, as we can use assemblage as a framework for composing writ large, where we consider a lot more broadly the kinds of pre-existing materials that we draw upon when we compose: whole texts themselves (as in a canon or syllabus), cultural discursive conventions, the actual physical materials of texts, media, and genre conventions, just to name a few. Any given text is an assemblage that explicitly and implicitly relies on what has come before it. I give this overview for those that weren’t in Dr. Yancey’s Convergence class last semester, but it also serves as a starting premise of this blog post: the idea that assemblage is malleable and can encompass different sizes of textual “units.” And ultimately my project is arguing to add another thread to assemblage theory, showing how it could be viable and valuable in approaches to (teaching) composition that prioritize and emphasize the concept of identity.<br />
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I made mention in class that I think Fatima’s idea of an epistemic script could give us a way of thinking about identity as assembled, so I’m going to use this post to try and make some of those early connections. So, first things first: if Assemblage isn’t just about samples or citations of words or small bits of audio, but can include larger and smaller units of meaning, then theoretically an “epistemic script” could be one of those units as well; if that were the case, then we could begin to think about how a person’s identity is comprised of the epistemic scripts they carry, temporarily assembled on the body and in the psyche of an individual. But to connect assemblage and identity in this way, we need a stronger understanding of what constitutes epistemic scripts. Fatima, pulling from Alison Bailey, defines scripts as “a person’s gestures, language, attitudes, concept of personal space, gut reactions to certain phenomena, and body awareness” (342). Of course, the cultures of which we are members shape how we believe and how we speak. But, I do not believe that this is an exhaustive list, as this brief list is primarily concerned with things we internalize from our cultures. Instead, I believe that like assemblage, we can open up epistemic scripts to include scripts that are more external. Opening up the idea and scope of epistemic scripts can put it on similar ground as I placed assemblage above, where we can see individual texts, or certain bits of texts, as performing or representing portions of an individual’s identities.</div>
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<br /></div>
<div>
To try to make this connection a little more concrete, I can point to the <a href="https://drive.google.com/file/d/0B3PaJlZ2iF45OV9sYVhLbW13REE/view" target="_blank"><u>network</u></a> that Sean, Ashley, and I designed for our exploratory--specifically, I want to point to just how messy it was. We had a lot of textual data around the perimeter to show all of the points of identity we saw play out in the texts, but when you look toward the center, to all the lines and arrows, that’s where you see how messy identity is, how all of these factors overlap. We are comprised of multiple identities and they emerge and fade as our contexts dictate. And each one of those identities has been substantiated by different scripts we have internalized--whether through action, attitude, or belief. So, something like the loyalty to America script that Fatima points to could be considered an epistemic script. But what does this loyalty “sound” like? What does it “look” like? What does it “act” like? I can’t speak for the Muslim-American loyalty script, but we can build an image of a prototypical “loyal” american. He (and it is definitely a he) probably distrusts any manufactured good that isn’t made in America while he blasts Creedence out of the open windows of his pre-owned Japanese pick up, not at all sensing the irony resonating between his sentiments and choice of vehicle. Even in this small profile, we have a few different scripts at play: internalized xenophobia, resentment at the downturn of american manufacturing, a pick-up truck (with our without bumper stickers, take your pick), and Creedence. What does liking Creedence tell us about this person? Well, it doesn’t tell us anything definitive about him, but it is one script that he has assembled; maybe a Vietnam vet uncle got him into Creedence; but when taken in consideration with the other scripts at play, we can gain a sense of who this example “is.” Of course, it’s hard to locate something like these far-away scripts within a person, but something as small as “likes Creedence” and “drives pickup truck” can take on meaning when placed with others in order to come to something other Americans can recognize as “loyal.” That tangent aside, scripts also become interesting when we reconsider Arnold’s article as ultimately being a dispute over curricula, in which teachers were in conflict about which scripts to impart to their students; inasmuch school acts as enculturation, the choice of entire texts or attitudes to impart becomes a kind of assembly and a kind of scripting, hoping that students take up the scripts we offer them. Thinking about scripts and assemblage like this makes it a bit nebulous because the borders we can draw around any script or semantic unit is ephemeral and may not be as readily recognized as the function they are serving, but I think scripts may be a way to give us a somewhat identifiable unit of identity and connect assemblage to composition’s overarching concern with identity.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-63232086416158331962016-04-01T10:16:00.001-04:002016-04-01T21:12:51.350-04:00Do We Risk Essentializing Global Rhetorical Study by Looking for Common Concerns? <div class="MsoNormal">
After talking to other students and reading the blog entries
that have been posted already, it seems like I might have been in the minority
when I read this exploratory prompt and thought it sounded like the most
straightforward of the four. For better or worse, as I’ll get into below, I
read “create a network of concerns” and felt I had a pretty solid understanding
of what that meant and how to approach the task. For me, it meant identifying
some concerns from recent class discussions and looking for ways that the
authors took up those concerns (or didn’t), and it also meant trying to find
some major concerns within each of the three texts for this week. Thus, I think
the framework for this project was a mix of deductive and inductive measures. I definitely approached the readings looking for concerns such as the fallacy of
progress and the need to rethink our disciplinary histories, but Andrew and I
also tried to let the texts speak back to us as much as possible in revealing
their concerns. <o:p></o:p></div>
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<br /></div>
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As I mentioned above, my reading of the assignment might
have been something of a double-edged sword as my mind immediately jumped to
attempting to establish relationships between the different texts (i.e., to put
them into a conversation or a social network via their connections). For me,
that meant looking for commonalities, and thus, <u><a href="https://cloud.smartdraw.com/editor.aspx?depo=2&ownerUserId=16214419&docId=Global+Rhet+Diagram.sdr&pubDocShare=59AE07742743535F862AB439B4D59E7890D" target="_blank">our map of broad-ish concepts with more nuanced nodes and overlays</a></u> was born. Looking back, still think that this
was a fairly successful way to approach the task, but it does also lend itself
to putting texts in conversation that might not necessarily want to be speaking
to each other, which was a question that Dr. Graban brought up during our
presentation. As with so many things this semester, it seems, this question
made me think of Laurie Gries – specifically, her concern about what texts
(written or not, in her case) want us to do with them. By focusing on ways that
these texts overlapped in their concerns, were we “speaking <i>for</i> the [texts] <i>about</i> their original intentions” (Gries 92) rather than letting them
speak to us entirely? Obviously, we weren’t making claims about the original
intentions of primary, ancient texts, but rather about articles that are
themselves interpretive, but I do take the question as a caution against
reading with too eager an eye for commonalities, as the danger of essentialism is
always looming whether we are reading primary or secondary texts. <o:p></o:p></div>
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While any act of interpretation poses this threat, I do believe
we have to make some interpretive moves if we are going to attempt to identify
some concerns for the field of global rhetorical study. Ultimately, I think
this is what our map helps us to do. If we are to claim that there exists a set
of concerns that are vital to the study of global rhetorics, then we do have to
make the case that they are present in multiple works within the field. Andrew
and I mentioned in our presentation that we hesitated over authors who were
initially only connected to one concept or concern, and I think this is because
we hoped to establish with our map that the concerns we identified are
prominent trends, concepts that appear across this field of study and that are
significant by nature of their multiple appearances. <o:p></o:p></div>
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Still, we were also cautioned not to “conflate” the goals of
these very different readings under the same broad concepts, and this is where
I think the multiple layers of our map become important. Andrew suggested
adding the additional layer of transparent nodes to help triangulate the more
specific concerns of each author, and I think this element helps to situate
each text’s goals uniquely within the broader framework of the map. In
addition, the clarifying text within each node helps to illustrate how the
different authors, each working toward their own distinct goals, still take up
or reveal concerns that others address or approach. The “Affect/Embodiment”
concern highlights what we hoped this method would accomplish. While we have two
authors connected to this concern, Fatima and Marback’s concerns with affect
and embodiment take very different forms, both of which contribute to their
overall goals. Fatima’s article emphasizes empathy in particular, arguing that
it is “the sort of affective response that should inform [Muslim Americans’] political
discourse” (347). Marback, meanwhile, recognizes the powerful potential of an
affective response in negotiating a turbulent past; by arguing that Robben
Island invites visitors to “respond with disgust and shame to a past none would
choose to repeat” (48), Marback highlights the power of these emotions in
developing a future for South Africa that remains conscious of its recent
history. Interestingly, though their overall goals are quite different, Fatima
and Marback’s mutual connection to affect and embodiment also shares an
emphasis on the relationships between affect and citizenship. Both Fatima and
Marback invite readers to consider citizenship as “an embodied activity of
being in and moving about in a world filled with other people and many
things" (Marback 73), and emphasizing the affective dimension of political
participation helps us “makes sense of the ambiguity of our emotions, and also
allows us to claim ownership of our citizenship…within that ambiguity” (Fatima
353).</div>
<br />
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At the end of the day, I’m still torn on the question of
whether to emphasize mutual connections or focus on the differences between
these and other texts in global rhetorical study. Ultimately, I think our
attempt at a nuanced “connections” map was really an attempt at a happy medium
between the two. While the risk of flattening out the unique goals of these
different projects is a real one, I think we must take that risk in order to
establish a set of concepts we can argue as important to global rhetorics. <o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-79794139166633401562016-04-01T09:30:00.001-04:002016-04-03T10:15:32.004-04:00Not One over the Other, but One next to Another: Relation-Building through Connection and Disconnection<div class="MsoNormal">
As our survey of global
rhetorical practices and methodologies comes to a close, I cannot help but to
think that this last week’s readings have served as the perfect synthesizing
focus for our written and oral discussions this semester. As I believe Travis
may have noted in class, the notions of nonessentialist identity and
translingualism seem to speak to the “goals” of Global Rhetorics. Too often,
our desire to understand other cultures and their rhetorics on our own terms
wins out over our countervailing intention to practice the form of rhetorical
restraint for which Laurie Gries advocates, a restraint that forces us to
silence our colonizing interpretations in order to “hear” the buried voices of
unfamiliar selves—not to be referred to as illiterate, unintelligible “others.”
Thus, we return to harmful binary constructions that pit East against West,
First-World nations against Third-world nations, literacy against orality,
English against every other language, and self against other. <o:p></o:p></div>
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Accordingly, every thought—spoken
or not—every “contribution” to our understanding of global rhetorical
practices, epistemologies, and methodologies, has involved cognitive
contestation. From our first day of class to this past one, my mind has been at
war. Saturated with a Western identity and ideology, how could I ever dismantle
my terministic screen, a screen that stimulates my hand to write “Foucault,”
“Barthes,” “Derrida,” “Bakhtin,” or “Burke” in the margins of the works we’ve
read? Is this not an example of the very interpretive colonization that we’ve
been working to circumvent? Are these voices not poised, ready to invade the
worlds symbolically constructed by others? Or, does the relegation of these
influential voices to the “margins” of the pages enact an apt metaphor for a
healthy method of gaining entrance to the discipline of Global Rhetorics? As a
scholar, as a writer, I am the product of what I have read. I should not erase
my history any more than I should the histories of the unfamiliar selves from
whom I wish to learn. However, the validation of my history, my voice in this
context, does not relinquish me of the responsibility I have to place myself in
uncomfortable situations, to embrace unfamiliarity, and to make associations
when appropriate while at the same time being unafraid to make healthy
dissociations, too.<o:p></o:p></div>
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<br /></div>
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Thus, in the construction of our
<a href="https://drive.google.com/file/d/0B3PaJlZ2iF45OV9sYVhLbW13REE/view" target="_blank"><u>network of global rhetorical concerns</u></a>, Ashley, Travis and I very quickly
recognized the need to mitigate our collective desire to privilege connections
over disconnections. As scholars of Global Rhetorics, we want to make
connections, between ourselves and our practices and the selves and practices
of rhetors from other spatio-temporal situations, and this desire is not
mal-intentioned, albeit it does not account for productive disconnections that
can be made. I believe it was this balancing act that made the construction of
our network so difficult at first. In our initial attempts, we had drawn
inflexible connections between bifurcated concepts, like “nation-state and
community” and “national identity and cultural identity.” These connections
inhibited us from creating the robust network that we know Global Rhetorics
demands. These binaries betrayed a hierarchy that did not allow us to consider
how other concepts and themes related to these ones. In order to complete the
assignment, then, we had to start over and determine some overarching concerns
that we recognized in each reading (implicitly or explicitly) and branch out
from there. <o:p></o:p></div>
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As globalization has become more
prevalent, we noticed that issues of identity and language seemed to be the
biggest concerns. Globalization often imposes an essentializing script—on
difference in both identity politics and language. The construction of
nonessentialist selves, though, occurs through conceptualization of the self
and identity politics as predicated upon complex matrices of relation, and it
was this conceptualization of the self that seemed to inform our complex
network of relations that we constructed for Global Rhetorics. Levinas asserts
that “the self is constructed not in opposition to the other, as in the
Hegelian master-slave dialectic, but rather is grounded in responsibility for
the other” (qtd. in Cooper 91). Constructing a network that follows from
Hegelian dialectics inhibits generative global study of rhetorics. For example,
in her essay “Muslim-American Scripts,” Saba Fatima substantiates
responsibility to others as essential for the formation of nonessential
identities in her excoriation of the “subconscious desire” for Muslim-Americans
“to disconnect [them]selves from complicity in the consequences of sanctions
imposed by the United States against ‘our own,’” claiming that “[b]y not being
politically active, [Muslim-Americans] distance [them]selves from policy
decisions that affect Muslims around the world, thus keeping in abeyance any
feelings of responsibility” (Fatima 345). By “shirking” their responsibility to
contest unhealthy generalizations of Muslims across the world, Muslim-Americans
allow xenophobic, myopic voices to determine their identities for them. Historically,
these conceptions of relation and responsibility have been oppressed and even
repressed by identity politics that always position one entity—in this case,
political and news media in the United States—over another, never next to
another. <o:p></o:p></div>
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<div class="MsoNormal">
In our network, then, we wanted
to show a complex relation of “selves,” the concepts and themes, operating next
to one another, in a form of responsibility to one another. However, as we
started drafting, we noticed that we needed to become more cognizant of the ontology
of the connections we sought to make. For the most part, globalization has
enticed scholars to define connection through a Burkean negativism: connection
is connection because it shall not be disconnection. We make connections
because we see disconnections, but this can be problematic for a multitude of
reasons, two of which being that this reason for connection often erases
difference and prioritizes dominant discursive scripts. A more significant
reason is that it limits our understanding of connection. For one, we do not
understand what connection actually means apart from disconnection, but we also
impose upon connection a flat definition. Are all connections the same? Are
there not multiple types of connections? <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When constructing our network,
then, we were forced to consider how we would connect each node. At first, we
used arrows which linked one node to another, but some of our nodes seemed to
resist this form of one-sided connection. We then tried connections between
nodes with arrows going both ways, but it became difficult to determine how
much give-and-take actually took place between the nodes. We also tried
constructing lines which denoted connections across nodes, but it seemed as if
certain nodes became less important in these connections, acting only as
waypoints between “more significant” nodes. In a sense, our terms enacted a
form of resistance to connection, to identification, that we had not
anticipated in the slightest. However, this was a healthy resistance as Cooper
notes that identity politics should not be “seen as a process of control,” but
“as resisting control” (93). Thus, our mapping allowed us to see that
connections cannot often be subjected to control. By noticing how certain nodes
resisted connection to, between, or across other nodes, we could be more
mindful about the connections we made—and the disconnections we made, too. For
instance, in placing nodes next to one another, the impulse was always to make a
connection between them, but we also began to consider what could be said in
“making” a disconnection between two related nodes. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For example, Lisa Arnold’s
explanation of the SPC faculty members’ decision to provide “students with
consistent instruction in English” as a means of granting students “direct
‘access…to nearly all that is valuable both old and new’” (284) highlights the
connections and disconnections we forged between our two overarching concepts.
While language grants access to certain communicators, it may not always foster
Cooper’s idealized identity politics that stem from relation-building and
responsibility to and for others. Thus, our “language” node could connect
across “access” and “community,” but it could not connect to or across
“relational” or “responsive.” Language certainly plays a role in identity
construction, but English is often characterized as a language which functions
on a dominant discursive script of erasure and essentialism. As Arnold argues,
instruction of and in English can, though, lead to a different form of
community identity formation that is not always plagued by homogenizing
monlingualism, for, “[w]hile languages inevitably carry with them the traces of
their originating cultures, they are at the same time flexible enough to
accommodate new ideas, values, and beliefs” (286).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
As globalization continues to
occur, we cannot let our desire to make connections inhibit healthy
disconnections. While the introduction of the English language to foreign
cultures expands networks of communication, it does not and cannot erase
distance, space. As we continue to explore the rhetoric of nations, cultures,
and peoples across the globe, we must keep in mind Arnold’s assertion that English
functions differently as it enters and exits various cultural, communal, and
national spaces. No two Englishes are perfectly translatable. Understanding
this will help us to move toward a knowledge and practice of rhetoric that does
not lead to essentialist identity politics and erasure of literacy practices. <o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-44213292052227846542016-03-31T16:45:00.000-04:002016-04-02T00:42:21.414-04:00Preparation for 4/5: Defining Globalization: Symposium on Revisiting "Comparative" MethodologiesDear All,<br />
<br />
As promised, here is a guide to next week's discussion (based on/in <u><a href="https://login.proxy.lib.fsu.edu/login?url=http://www.tandfonline.com/toc/rrsq20/43/3" target="_blank"><i>RSQ</i> 43.3, 2013, special issue on Comparative Rhetoric</a></u>):<br />
<br />
<b><i><span style="color: #660000;">Reading</span></i></b><br />
<ul>
<li>Everyone reads Mao and Swearingen</li>
<li>Andrew reads Garrett</li>
<li>Ashley reads Lloyd</li>
<li>Meghan reads Ashby</li>
<li>Mikaela reads Ashby</li>
<li>Sean reads Garrett</li>
<li>Stephanie reads Lipson</li>
<li>Travis reads Wang</li>
</ul>
<div style="-webkit-text-stroke-width: 0px; color: black; font-family: Times; font-size: medium; font-style: normal; font-variant: normal; font-weight: normal; letter-spacing: normal; line-height: normal; margin: 0px; orphans: auto; text-align: start; text-indent: 0px; text-transform: none; white-space: normal; widows: 1; word-spacing: 0px;">
<b><i><span style="color: #660000;"><br />Preparation</span></i></b></div>
As always, I'll ask you to come to class <b>prepared to speak "on behalf" of each scholar</b>, including what you know -- or can discern -- about:<br />
<ul>
<li>the aim (i.e., their main stated claim, as well as what you perceive to the outcome of what they write)</li>
<li>the evidence (i.e., the key claims or key terms that help to organize the main claim and unfold it, or drive it forward)</li>
<li>the context in which they write (i.e., audience/readership, time and timeliness)</li>
<li>and the exigence (i.e., implicit or explicit intertexts pointing to other things they might be writing in response to, or debates they might be reacting to).</li>
</ul>
<div>
<br /></div>
In addition, I will ask you to <b>prepare historiographically</b>, and you may remember from our earliest discussions this semester that "historiographic understanding" implies a kind of disciplined investigation of what <i>should</i> raise questions in any given project:<br />
<div>
<ul>
<li>What kind of history do they tell? What are their sources? What reasons do they give for neglect of the tradition they discuss?</li>
<li>Who establishes the terms? Should that relationship be reversed? Or changed? How do the terms circulate?</li>
<li>What standpoints are privileged over others? Are there any representational traps (for us)? What else should we pay attention to?</li>
<li>Why are you interested in this and in what aspects? What seems too simple? Too complex? Do you find yourself drawn to or repulsed from a particular argument, tradition or cultural overview and why?</li>
</ul>
</div>
<div>
<br /></div>
<div>
And finally, since you will have a good sense of how your particular scholar thinks and works, the final step in preparation asks you to <b>try to speak on their behalf about the work of another</b>:</div>
<div>
<ul>
<li>for Wang - Lyon (wk 2) and Nordstrom (wk 7)</li>
<li>for Garrett - Liu/You and Ochieng (wk 5)</li>
<li>for Ashby - Mao (wk 6) and Young (wk 7)</li>
<li>for Lipson - Borrowman (wk 2) and Baddar (wk 3)</li>
<li>for Lloyd - Stroud (wk 3) and Xiao (wk 6)</li>
</ul>
</div>
<div>
<br /></div>
<div>
You may write up the results of this tripartite preparation however you want, so long as you don't mind <b>sharing your results with the class</b>. (I'll arrange to distribute them via Canvas if you send me an electronic copy.) I only ask that you <b>be thorough</b> in your preparation and that you allow yourself sufficient time to read and reflect, so that this does not become a task list for you to check off. In other words, I invite you to prepare this way <i>not</i> to generate a bulleted list of answers, but rather to put yourself in their mindset and <b>begin to articulate the real and necessary tensions between approaches to "comparative" work in rhetoric and composition</b>. </div>
<div>
<br /></div>
<div>
Looking forward to Tuesday,</div>
<div>
-Dr. Graban</div>
<div>
<br />
<br />
<div class="MsoListParagraph" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
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</div>
tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.comtag:blogger.com,1999:blog-3901303575098704153.post-12977093453111810682016-03-31T15:05:00.000-04:002016-04-01T17:58:22.615-04:00Discussion on 3/29: Convergence of DesiresDear All,<br />
<br />
After your discussion of <u><a href="http://globalrhets.blogspot.com/p/exploratory-4.html" target="_blank">Exploratory 4</a></u> and the vagaries of constructing a relational network of concerns, I know you are in the right mindset for our final discussion next week. I strongly encourage you to remind yourselves of some of your best moments of understanding. Each week (or two) we have grappled with a different framework, and you have grappled with them well! Now, near the end of the term, I am looking for you to demonstrate some mastery over materials <i>and</i> methods, and that's difficult considering the speed at which we had to move through the course.<br />
<div>
<br /></div>
As promised, I'll share two specific discoveries from Tuesday's discussion that may help you to think about next week's discussion as <i>both</i> a synthesis <i>and</i> an opportunity to raise new questions and concerns.<br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGyQiu2qbahfXPmlRLp2VtIpILs5Gh8kjZJeDhw-ZPbm5JfEOQszGIObKcB0pyCTc75MRhmVQTrGsSFBXsve9veVoQhbHStEnhF1ZTj0snysGStGigeM3OthiyTjkNakVu8xRkd1EknHev/s1600/Board+3.29.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjGyQiu2qbahfXPmlRLp2VtIpILs5Gh8kjZJeDhw-ZPbm5JfEOQszGIObKcB0pyCTc75MRhmVQTrGsSFBXsve9veVoQhbHStEnhF1ZTj0snysGStGigeM3OthiyTjkNakVu8xRkd1EknHev/s320/Board+3.29.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">photo credit: S. McCullough [click to enlarge]</td></tr>
</tbody></table>
At one point, we discovered that <b>Lisa Arnold's</b> broadening of composition's history involves not just adding a historical dimension to translingual discussions, but rather <i>re-historicizing</i> some of the field's dilemmas as emerging from translingual concerns. This requires a more complex historical positioning than any narrative we currently tell -- especially those narratives that are centered in the dilemma of "how to educate globally without denationalizing," since those narratives are based less in diaspora and political evolution, and more in unidirectional assumptions about citizenship and belonging, and about what languages we have been interested in and why. But <b>re-historicization goes beyond just telling a different narrative. </b>For Arnold, in fact, it extends as far back as one region's emergence from the Ottoman Empire, its consequent sense(s) of "nationalism," and the curricular and administrative decisions that were made as a result of that emergence.<br />
<br />
A related question for us to consider: <b>What should our institutional archival work look like if we want/ need to be able observe trends beyond our own?</b><br />
<b><span style="color: #660000;"><br /></span></b>
<b><span style="color: #660000;">-------</span></b><br />
<br />
At another point, we discovered that <b>Saba Fatima's </b>uptake of "script" made the concept more malleable for rhetoric and composition study, by offering us a way to think about scripts not only as semantic containers, but as <b>units</b>: collections of concepts or ideas related to a particular discursive event. If we know how to look for them, "scripts" are capable of expressing incongruities between whole theories of language. This means we can usefully complicate the knowledges that we typically associate with global rhetorical work -- i.e., diaspora and standpoint -- so as to do more than just essentialize one group in lieu of another. We can also understand <b>what makes our own projects "political"</b> even if they don't explicitly involve politics. By the end of last class, we weren't sure if Fatima's "epistemological nationalism" necessarily included us, but we were aware that she enabled us to look more critically at the associations we embrace and the practices we love in order to see them as nuanced and complex. For example, we might fill in the blanks differently in the following statement:<br />
<blockquote class="tr_bq">
"Such incidents reinforce the prevalent notion held by many <b><u>Muslim-Americans</u></b> that unless our views are in line with <b><u>current US foreign policy</u></b>--that is, performing the undying patriotic script--we cannot expect to have any political influence despite having the monetary means to do so" (Fatima 345).</blockquote>
We might use "rhet/comp theorists, literacy organizations, or national conferences" in the first spot, and "attitudes towards language study, attitudes towards foreign study, or national educational policy" in the second spot.<br />
<br />
A related question for us to consider: <b>What determines our notions of "what is possible" in the field?, or What drives our epistemology?</b><b> </b><br />
<br />
Until Tuesday,<br />
-Dr. Graban<br />
<br />
<br />tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-2531505859667650002016-03-31T10:29:00.001-04:002016-04-01T21:41:36.146-04:00Privileging Standard American English = Excluding Minorities<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
Although this week's exploratory assignment
noted that “our readings this week cannot be conflated under the same goals,” I
still understood this assignment as a <i>connecting</i>
assignment; to me, a “network” requires noting how the texts are similar <i>despite</i> the differences.<o:p></o:p></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
My understanding of the assignment
was also that we should be focusing on the “significant concerns” that the
three authors implied regarding the challenge of studying global rhetorics.
With my goals of unity and “significant concerns” within the study of global
rhetorics in mind, I actually found the three pieces to be very similar
regarding the four themes Mikaela and I highlighted in our <u><a href="https://docs.google.com/document/d/1hTYMW8R7LB31NgUwq5b9fDIiirl0zj73-OEPSP1EInA/edit?pref=2&pli=1" target="_blank">(very basic)network</a></u>: identity, privilege, language, and hegemony. <o:p></o:p></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
I particularly found intriguing the
continued reference to privilege in each of the three articles from this week.
Arnold noted the concept of privilege particularly when describing the
persistence of monolingualism. (Arnold 290). At SPC, the missionaries originally
wanted to teach in Arabic so that the Syrians could more easily spread their religious
beliefs. (Arnold 281). However, instruction at SPC switched to English for a
variety of factors noted by Arnold, including the fact that it became
challenging to find competent Protestant professors who could speak Arabic and
that Arab faculty were informally disallowed from the professorial ranks.
(Arnold 289). Thus, instruction switched to English – effectively beginning the
resistance to a translingual framework at SPC. (Arnold 290). Arnold goes on to
state, “[i]n the refusal of the monolingual paradigm, the question of whether
or not we should ‘take’ or ‘not take’ a translingual approach becomes a
question of privilege; asking the question implicates us in a monolingual
framework that privileges English and our mastery of it” (Arnold 290-91).<o:p></o:p></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal">
Cooper
also touched on this theme of privilege – particularly, the privileging of
Standard American English - when he discussed Benjamin Franklin’s unusual
attitude in which he associated speakers of languages other than English with
speakers who had undesirable traits. (Cooper 96-97). Cooper’s note that “by the
end of the twentieth century, the campaign to eradicate Indian languages had
succeeded to such an extent that most Indians in the country were not native
speakers of their ancestral languages” indicated privilege to me because, as we
have discussed in earlier classes, a major goal of imperialism is normally to
eradicate the colonized’s native language. (Cooper 97). This eradication allows
the colonizer to maintain a sense of superiority, a hierarchy of value within
the persons living within the society. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="text-indent: .5in;">
Cooper’s discussion of language as
identity reminded me of Young’s similar discussion: “Language becomes a sort of
mask that can be useful in our lives, allowing us to enter into conversations
and to explore possibilities. But language can also be dangerous if it is used
to cover up parts of our lives that play an important role in the shaping of
our identities” (Young 133). Privileging one language over another seems to me
to be a form of essentialism; in essence, those who privilege Standard American
English inappropriately essentialize people who speak other dialects based
solely upon their skin color and speech patterns. This forces those of other
skin colors to lead a sort of double-life, something most Caucasians don’t seem
to understand: “Contrasting what Doug
Millison says about his feelings in learning new languages with what Royster
says . . . Millison sees in language a chance to discover ‘a more authentic
self,’ or, as Baillif quotes Lanham as saying, ‘a sincere soul,’ whereas
instead Royster sees ‘a range of voices’ that allow her to ‘affirm differences,
variety’ . . . for Royster . . . languages are a mode of identities” (Cooper
89). <o:p></o:p></div>
<div class="MsoNormal" style="text-indent: .5in;">
<br /></div>
<div class="MsoNormal">
For
Fatima, one of these identities for Muslim-Americans should be the cultivated
affective response. To cultivate such an affective response, Fatima notes the
importance of empathy. (Fatima 351). Fatima stresses the need, “in cases that
involve policies toward nations that are foreign in terms of culture, language,
values, and so on, and that are also subordinate within power hierarchies,” to “look
at ourselves through their eyes, to explore their world as a comfortable
inhabitant” rather than to “simply form policies based on our own master
narratives” (Fatima 351). <o:p></o:p></div>
<div class="MsoNormal">
However,
Fatima quotes Nancy Snow, who argues that “at least some familiarity is needed
with the person toward whom one feels empathetic.” (Fatima 350). “‘If we are
not sufficiently similar to those with whom we empathize, imaginatively
projecting ourselves into their circumstances would not be a reliable guide to
how they feel, nor would attempts to simulate their thoughts and feelings be
empathetically accurate’” (Fatima 350).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Throughout
her piece, I believe Fatima relates herself to the Muslim-Americans whose
scripts she is describing: she continuously uses the adjectives “our” and the
subject “we.” (Fatima 343). Though not purposefully, I believe Fatima’s
familiarity with her own essence as a minority – a Muslim-American – indicates the
continued issue of privilege in the study of global rhetorics. Because of her
membership in the culture which she studies, I believe Fatima has the agency to
be able to discuss that culture; and Fatima is cognizant of her agency with her
selective wording. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Do
others – particularly, white Westerners – have the agency to do similar global
rhetorical studies? Even if we are unfamiliar with the cultures? Or, as noted
by Shome and numerous other authors we have studied this semester, “having been
primarily schooled in Western academic mode . . . the postcolonial critic’s
intellectual perspectives cannot wholly be free of the power relations that she
or he is out to displace.” (Shome 47).<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Thus,
in setting out to complete this assignment, I very much focused on the
similarities between the three articles, particularly the similarities I could
find in the author’s views of the complications of studying global rhetorics;
and I found more similarities than I expected originally reading the titles of
the articles. Particularly, I believed that each author discussed privilege,
and this tied in with our discussions of the privilege of <i>scholars</i> in <i>studying</i>
these global rhetorics. <o:p></o:p></div>
<br />
<div class="MsoNormal">
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-45143177049444122002016-03-31T09:58:00.002-04:002016-04-03T10:15:57.401-04:00Networks, Language, and Homogenization<div class="MsoNormalCxSpFirst" style="margin-bottom: 0.0001pt;">
<span style="font-family: "century gothic" , "sans-serif";">Composing
our <a href="https://drive.google.com/file/d/0B3PaJlZ2iF45OV9sYVhLbW13REE/view" target="_blank"><u>exploratory</u></a> for this week made me confront some of my own implicit
assumptions about what networks are, and how they function. In my initial sketching
of our network, I presented key concepts as hierarchical in nature, proceeding
out of a top down understanding of how individuals (and individual terms)
function in a larger society. But as we continued to draft our exploratory, I
came to see that networks have the capacity to fundamentally destabilize
hierarchies, to present an understanding of the world as far more rhizomatic.
It reminds me of what Manuel Castells writes, when he refers to a network
society as one “constructed around personal and organization networks powered
by digital networks and communicated by the internet” (136). This network
society creates a culture of autonomy, encouraging individuation on both
personal and larger economic organizational levels. Our own networked map
shows this to a certain degree—key concepts are represented in their own
individual terms, linked by influences or textual elements. While our map shows
the connections between the ideas of identity, representation,
non-essentialism, and many more terms expressed in the readings, it also shows
variation in the relationships between terms through the system of changing
arrows.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt;">
<span style="font-family: "century gothic" , "sans-serif";">But
what our network doesn’t do as effectively is illustrate differences and gaps
between the readings and terms. And because the majority of our connections are
the same style of arrow, we can’t represent the differences between certain
nodes. Our map moves outwards in many directions, but it lacks a certain depth
or layering that the “real” relationships between the terms have. This
reminds me of another conception (and critique) of networks: in <i>Actor-Network
Theory and After, </i>John Law and John Hassard argue that actor
network theory exists as a semiotics of materiality and so applies to the
relationships of concepts to all materials, not simply language. Law and
Hassard note that actor-network theory imposes a certain perspective on
the character of these links and connections—one that homogenizes and limits
them. It “wages war on essential differences” (Law and Hassard
7). We are reminded, as so many rhetors have argued, that language is
not inherently neutral. While I’m no expert in actor network theory, the idea
of war on “essential differences” seems similar to the challenge of
globalization of rhetoric and composition to fight essentialism in our
scholarship and pedagogy. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt;">
<span style="font-family: "century gothic" , "sans-serif";">Arnold
might agree with Law and Hassard’s assessment of language—she argues that “while
languages inevitably carry with them the traces of their originating cultures,
they are at the same time flexible enough to accommodate new ideas, values, and
beliefs” (Arnold 286). Language has the ability to bend to accept new values,
but also can act as a force for homogenization. Cooper notes this, writing “the
integrity of the nation-state and cultural unity are often equated in arguments
for the importance of a common or standard language, perhaps because threats to
the nation inspire a more immediate reaction than threats to cultural unity”
(Cooper 95). Maintaining a state with “unified” cultural identity often
includes the privileging of one specific language over others, as many of our
past readings have pointed out. Essentializing gives the mythical “nation-state”
power—and this is just what Fatima has experienced in her daily life as a
Muslim-American. She argues, “This more complex affective response guards
against those who would attempt to essentialize our self into a singular
identity, to rally for particular political purposes” (Fatima 354). I’m still
wondering how we could truly represent the conflicts between these readings as
well as the similarities through a network without eliding differences or
assuming equal relationships between nodes. My other readings into networks
suggest that they too have power—our representations of the world shape it to
some degree. And ultimately, we’re left
to ponder Cooper’s claim: "Is our goal to enable students to write in
their own voices or to instill in them common cultural values?" (Cooper
88) To what extent does language instruction facilitate the expression of
difference, and to what extent does it encourage homogenization? <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "century gothic" , "sans-serif";">Castells, Manuel.</span><span style="font-family: "arial" , "sans-serif";"> </span><i><span style="font-family: "century gothic" , "sans-serif";">The Rise of the Network Society</span></i><span style="font-family: "century gothic" , "sans-serif";">. Oxford: Blackwell Publishers, <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "century gothic" , "sans-serif";"> 1996. Print.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "century gothic" , "sans-serif";">Law, John, and John Hassard,
eds. <i>Actor Network Theory and After</i>. Oxford: Blackwell, <o:p></o:p></span></div>
<br />
<div class="MsoNormalCxSpMiddle" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: "century gothic" , "sans-serif";">1999. Print.<o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-91665658092839997712016-03-31T08:38:00.000-04:002016-04-01T21:42:36.296-04:00Disadvantages of Humanizing: The Trouble With Empathy <div class="MsoNormal">
The prospect of creating a “<u><a href="https://docs.google.com/document/d/1hTYMW8R7LB31NgUwq5b9fDIiirl0zj73-OEPSP1EInA/edit?pref=2&pli=1" target="_blank">network of concerns</a></u>” for global
rhetorics sounded challenging and ambiguous from the start. The first and most
fundamental challenge I faced was how to create the network itself in an online
medium. The network I created ended up being structured more closely to that of
a grouping of concepts. The center of the grouping had four categories: <i style="mso-bidi-font-style: normal;">Identity</i>, <i style="mso-bidi-font-style: normal;">Privilege</i>, <i style="mso-bidi-font-style: normal;">Hegemony</i>, and <i style="mso-bidi-font-style: normal;">Language</i>. These categories were then
populated with textual examples from each author to support the assertion that
those categories were prevalent in each text. The second part of the network
involved three secondary charts, one for each author that contained their
central idea and critical dilemma and textual support surrounding the idea. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="tab-stops: 49.5pt;">
I approached this project
differently because I wanted to see if I could explain relational connection
without relying only on convergence and divergence. I wanted to locate these
authors’ ideas in relation to the four major concerns I chose. To work from the
inside out and come up with a new means of organizing ideas. If I could go back
and redo an aspect of the project I more clearly articulate the connection
between each author and my guiding categories. This way it would have been
easier to show exactly where each authors ideology was on the spectrum and
which of the four concerns their work focused on the most. <o:p></o:p></div>
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This assignment gave me the opportunity to consider the
arguments of these authors through the Burke-like terministic screens of, <i style="mso-bidi-font-style: normal;">Identity, Privilege, Hegemony</i>, and <i style="mso-bidi-font-style: normal;">Language. </i>This allowed a more focused
understanding of the works as they relate to the field of Global Rhetorics and
as they relate to each other. Lisa R. Arnold was largely concerned with the
pedagogical implications of language and monolingual bias. Her article read
more like a critical case study of the Syrian Protestant College (Beirut). She
adds a historical dimension to the translingual issues that exist within
rhetoric and composition studies. “The archives suggest that the issue of
language- including which language should be taught and why, the effect of
language on student identities and the power and cultural value attached to
language and education-was of central concern to the colleges founders,
ultimately determining the pedagogical approaches taken and curricular
decisions made at SPC in its early years” (Arnold 277).<span style="mso-spacerun: yes;"> </span>Because of the very clear historical and
pedagogical roots of this essay Arnolds interests fall between <i style="mso-bidi-font-style: normal;">Language</i> and <i style="mso-bidi-font-style: normal;">Privilege</i> in the network of concerns. She is primarily focused on
advocating for a de-privileging of monolingualism in the academic community and
a more fluid inclusion of language and culture. <o:p></o:p></div>
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Saba Fatima’s essay, though not
officially situated within the world of rhetoric and composition, has many of
the same themes and concerns as the other readings that accompany it in this
analysis. Fatima focuses specifically on Muslim-American Scripts and the
importance of “cultivating affective responses” to these scripts (Fatima 353). Fatima
works from within the Muslim tradition to create an awareness of scripts and
norms of depersonalization. “Our scripts are mediated by our social location
within systems of domination. In other words, our scripts as Muslim-Americans
differ when we travel abroad, when we speak on terrorism in American public
discourse, or when we see the coverage of American wars from within the comfort
of our homes” (Fatima 342).<span style="mso-spacerun: yes;"> </span>According to
Fatima’s logic the scripts that we operate on can affect the way we are
situated in society. Her ideology falls between <i style="mso-bidi-font-style: normal;">Identity</i> and <i style="mso-bidi-font-style: normal;">Hegemony</i> on
the network of concerns. This notion of scripts as guiding forces in national
discourse was something I had never considered before but really spoke to my
interests. She frames her perspective as that of a stranger in their country
who is viewed as untrustworthy and overly empathetic.<o:p></o:p></div>
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Marilyn M. Cooper is concerned with the “process of
rejecting pure identity” (Cooper 93). She is focused specifically on
deconstructing the hegemonic notion of national identity. “A nonessentials
notion of identity- often referred to as a power modern identity or self- has
been developing in academic discussion in recent years” (Cooper 91). Cooper
wants us to move our thinking away from essentialism and toward a more hybrid
understanding of identity. I found Coopers ideas the most difficult to connect
to the network of concerns because her goal was not immediately clear, however
I also found this work the most dynamic because of its ambiguity. The focus on
language in this piece locates it more firmly in the academic sphere, and gives
the article a slightly more pedagogical tone. However I found that it was
possible to separate the academic intentions of the theoretical discussion of
national identity. “It is the assumption once again that identity is a matter
of control that makes the goal of national identity seem oppressive, to leave
us with the equally unsatisfactory options of the melting pot of the tower of
babel: either we completely resolve our differences rationally and agree on the
values that ground our actions or we are incapable of any productive action or
interaction” (Cooper 100). Cooper does a seamless job of incorporating issues
of national identity and academic concerns of language and monolingualism. <o:p></o:p></div>
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<div class="MsoNormal">
These three readings strongly informed my understanding of language
and the role it plays in nationalism and academia. Looking at language from the
perspective of a Muslim-American allowed me to consider the vantage point that
they have in the United States. I framed my readings of Arnold and Cooper
through the experience of Fatima’s narrative of Muslim-American experience. Each
author brought so much of their own experience and individualized vocabulary to
that table that it was hard to read them in conversation with one another
because they were so dense and intricate on their own. <o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-55301155608452796812016-03-26T14:38:00.000-04:002016-04-01T17:10:27.232-04:00Discussion on 3/22: Defining "Globalization" in Notions of "Africa"<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="font-family: inherit;">Folks,</span></span></span><br />
<br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_eeMXiOTNaOFvvRqn7-sTKZI4n58wn-Pi_xg6chq0QE57BySC2DFzBdsFkTFy6IEg49EpTRo7ftm-quWOXJI56PLUohNs5RxyNLhN17_K-aSqVdiNpFojA2dpO4puw98MuOpovbkYFQ5O/s1600/Class+3.22c.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi_eeMXiOTNaOFvvRqn7-sTKZI4n58wn-Pi_xg6chq0QE57BySC2DFzBdsFkTFy6IEg49EpTRo7ftm-quWOXJI56PLUohNs5RxyNLhN17_K-aSqVdiNpFojA2dpO4puw98MuOpovbkYFQ5O/s320/Class+3.22c.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: 12.8px;">Photo credit: S. McCullough [click to enlarge]</span></td></tr>
</tbody></table>
<span style="font-family: inherit;">Ver<span style="font-family: inherit;">y nice work last class. That was our first of three days dedicated to "defining 'glob<span style="font-family: inherit;">alization,'" and you may remember we had a fairly complex justification for <span style="font-family: inherit;">trying to understand "globali<span style="font-family: inherit;">zat<span style="font-family: inherit;">ion" <span style="font-family: inherit;">t</span></span></span></span><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">hrough<span style="font-family: inherit;"> <a href="https://docs.google.com/document/d/15lgMh4hUjIrXqgbvcs9jnUYXMaSQWtRDDlHDDJpd6Ns/edit?usp=sharing" target="_blank"><u>considerations of African philosophy</u></a>. What struck me time and again during our discussion was how the readings -- Marback's in particular, but also the texts in which he situated his project -- <b>equipped us to notice new commonplaces</b> from which to characterize African rhetoric. For South Africa, you noted these commonplaces in the kind of participatory agency invited by memorial sites and expressions of vulnerability (i.e., Robben Island, commemorative gestures, etc.). For "Africa" more broadly, you noted these commonplaces in the kind of listening practices required to understand what philosophies have traditionally been silenced (i.e., griot performances, sapiential knowledge, etc.).</span></span></span></span></span></span></span><br />
<br />
<div style="text-align: left;">
<span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">From our cluster of <b>guiding</b></span><b> questions:</b> <i><b> </b></i></span></span></span></div>
<ol>
<li><span style="color: #660000;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">Beyond Sala<span style="font-family: inherit;">zar's "Athens" metaphor, w</span></span>hat are the differ<span style="font-family: inherit;">e<span style="font-family: inherit;">nt conceptions of "Africa" that <span style="font-family: inherit;">our writers contend with, or <span style="font-family: inherit;">that we are being asked to contend with? </span></span></span></span></span></span></span></span></li>
<li><span style="color: #660000;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">What are they hoping w<span style="font-family: inherit;">e will notice, embrace, or reject? </span></span></span></span></span></span></span></span></span></li>
<li><span style="color: #660000;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">How does this help us different<span style="font-family: inherit;">iate between contrastive, comparative, cross-cultural, intercultural, transnational, and/<span style="font-family: inherit;">or global approaches to studying rhetoric and composition?</span></span></span></span></span></span></span></span></span></span></span></li>
</ol>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
<span style="font-family: inherit;"><span style="font-family: inherit;">we did not fulfill<span style="font-family: inherit;"> that final question, but we can try to do so</span></span></span> next
week. In fact, next week I'll ask you all to open the class by sharing the
results of your <a href="http://globalrhets.blogspot.com/p/exploratory-4.html" target="_blank"><u>fourth (and final!) exploratory</u></a>, before launching into our discussion. From
there, it might be easier to consider how <b>"nation," "nationalism," "attitude," and
"identity" provide another set of factors</b> through which we can both <i>
reflect on what we are learning this semester</i> and <i>articulate the global
rhetorical uptake in each of our final projects</i>.</div>
<br />
<span style="color: #660000;"><i><b><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">Recap of 3/22</span></span></span></b></i></span></div>
<div style="text-align: left;">
<div style="text-align: left;">
<span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"></span></span></span><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">As promised, here is a<span style="font-family: inherit;"> </span></span></span></span>link to <span style="font-family: inherit;">Junge'<span style="font-family: inherit;">s and Jo<span style="font-family: inherit;">hnson<span style="font-family: inherit;">'s </span></span></span>docum<span style="font-family: inherit;">enta<span style="font-family: inherit;">ry film </span></span>from last class<span style="font-family: inherit;">:</span></span></span></span></div>
<ul>
<li><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><a href="http://www.pbs.org/independentlens/ironladies/" target="_blank"><u>"Iron Ladies of Liberia"</u></a> (Junge and Johnson, Just Media Films, 2007)</span> </span></span></span></span></li>
</ul>
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<div style="text-align: left;">
</div>
<div style="text-align: left;">
<span style="font-family: inherit;"><span style="font-family: inherit;">In moving <span style="font-family: inherit;">towards praxis, we got <span style="font-family: inherit;">as far as devising a <a href="https://docs.google.com/document/d/15lgMh4hUjIrXqgbvcs9jnUYXMaSQWtRDDlHDDJpd6Ns/edit?usp=sharing" target="_blank"><u>set of questions</u></a> inspired by our <span style="font-family: inherit;">discussions of rhetorical sover<span style="font-family: inherit;">eignty, and <span style="font-family: inherit;">then <span style="font-family: inherit;"><span style="font-family: inherit;">we <span style="font-family: inherit;">noticed how that set of questions <span style="font-family: inherit;">resonated with the questions po<span style="font-family: inherit;">sed by</span></span><span style="font-family: inherit;"> <a href="https://docs.google.com/document/d/132pmhj_ltRZxrlg_8PwpPFoVgY4dhClyO4GtEzj3u7E/edit" target="_blank"><u>Mao, Hes</u></a><span style="font-family: inherit;"><a href="https://docs.google.com/document/d/132pmhj_ltRZxrlg_8PwpPFoVgY4dhClyO4GtEzj3u7E/edit" target="_blank"><u>ford, and T</u></a><span style="font-family: inherit;"><a href="https://docs.google.com/document/d/132pmhj_ltRZxrlg_8PwpPFoVgY4dhClyO4GtEzj3u7E/edit" target="_blank"><u>u</u></a><span style="font-family: inherit;"><a href="https://docs.google.com/document/d/132pmhj_ltRZxrlg_8PwpPFoVgY4dhClyO4GtEzj3u7E/edit" target="_blank"><u>hiwai Smith</u></a> at the beginning<span style="font-family: inherit;"> of the term<span style="font-family: inherit;">.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">In turn, I offer th<span style="font-family: inherit;">ose questions back to you as a<span style="font-family: inherit;"> set of attitudes or considerations<span style="font-family: inherit;">, </span>what I'm loosely calling our <b>"Transnational Rhe</b><span style="font-family: inherit;"><b>torical (TNR) Approach"</b>:</span></span></span> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<div style="text-align: left;">
<ul>
<li><span style="font-family: inherit;">enables the study of communications outside of an Aristotelian framework (helps us to rethink framework)</span></li>
<li><span style="color: black; font-family: inherit; vertical-align: baseline;">promotes
a kind of self-reflexivity of our own reactions to texts (that are,
themselves, tied to triggers, stereotypes, and prejudices) and also to
their patterns of circulation</span><span style="color: black; font-family: inherit; vertical-align: baseline;"> </span></li>
<li><span style="font-family: inherit;">promotes linkages between local cultures and global problems</span></li>
<li><span style="font-family: inherit;">involves learning how to question “development” and “globalization” as a text, an ideology, a movement</span></li>
<li>pays attention to how “trans” means “changing the nature of something” and not just “moving through, across, or between”</li>
<li><span style="font-family: inherit;">recognizes
how globalization is uneven by looking at the multiple powers at work
in/on a single location (commercial, ethnic, cultural, corporate,
etc.)</span></li>
<li><span style="font-family: inherit;">sees social and economic issues as intertwined and builds a critical vocabulary based on those things</span></li>
<li><span style="font-family: inherit;">tries to avoid cultural hegemonic interpretation (where “hegemony” means one view is seen as naturally dominant over another)</span></li>
<li><span style="font-family: inherit;">considers borders as discourses (i.e., ethnic borders, ideological borders), and assumes that borders change</span></li>
<li><span style="font-family: inherit;">encourages us to understand
“nation” as a discursive construct, and perhaps help us to know what
values or ideals we are currently using to define and understand
“nation.”</span></li>
<li><span style="font-family: inherit;">involves reading the decolonization of a culture through its colonizing rhetorics</span></li>
<li><span style="font-family: inherit;"></span>asks how the
local/vernacular can help promote models for transnational rhet/comp
that might work from the ground up, where “verna” = relationship between
the local and the institutional</li>
</ul>
</div>
<span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"></span></span></span></div>
</div>
<div style="text-align: left;">
</div>
<div style="text-align: left;">
<br />
Let's see where this takes us in the remaining weeks.</div>
<div style="text-align: left;">
<span style="color: #660000;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"> </span></span></span></span></span></span><i><b><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"> </span></span></span></span></b></i></div>
<div style="text-align: left;">
<span style="color: #660000;"><i><b><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;"><span style="font-family: inherit;">P<span style="font-family: inherit;">review of </span></span>3/29</span></span></span></span></b></i></span></div>
<div style="text-align: left;">
Our three readings for next week -- Arnold, Fatima, Cooper -- are intentionally diverse. <b>Each of these writers establishes a "critical program" that occurs at the convergence of two or more desires. </b>What are those desires, and how do they resonate with some of our past class discussions about <b>embodiment, history</b>, <b>national identification</b>, and <b>rhetorical sovereignty</b>? And then, what do they contribute to the conversation that perhaps we haven't yet seen?</div>
<div style="text-align: left;">
</div>
<br />
<span style="font-size: small;"><span style="font-family: inherit;">I'm genuinely looking forward to this,</span></span><br />
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;">-Dr. Graban</span></span><br />
<br /></div>
tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.comtag:blogger.com,1999:blog-3901303575098704153.post-41703750272822359082016-03-16T07:48:00.002-04:002016-03-16T07:49:12.076-04:00Not One of One, One of Many<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Twenty-five years after the publication of Donna
Haraway’s seminal “A Cyborg Manifesto,” and feminist scholars are still
grappling with the concept of the “cyborg” and its predisposition for
“coalition-building.” Rebecca Richards, then, elucidates the performance and
the function of the cyborg in her reconfiguration of Haraway’s concept for the
twenty-first century as feminists continue to heed the call “to actively <i>reclaim</i> cyborg identities through the
use of irony and blasphemy for their <i>own</i>
political purposes” (4). Language, as a technology, affords women the ability
to metaphorically disassemble and reassemble their bodies in their ironic
attempts to achieve status in a male-dominated political public sphere. Citing
Queen Elizabeth I of England as a prototypical iron lady, Richards demonstrates
how the Queen “reconfigures herself from female to male in order to rally the
troops,” engaging “in a rhetorical performance that uses the technology of
language and naming to create herself into something that she does not embody”
(5): A King, a male. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">Thus, like all of Richards’s archetypal “iron ladies,”
Queen Elizabeth I becomes “both a part of the dominant structure of patriarchy
and an active political agent” (6). Through language, she blasphemously
reassembles herself into a man, and, if Richards had cited more of the Queen’s
famous speech at Tilbury, one could see that the reassembly does not cease with
her claiming the crown of the King. In her last line to her subjects, Queen
Elizabeth I reclaims her status as Queen and its inscribed gender in her use of
the pronoun “We:” “I know already, for your forwardness you have deserved
rewards and crowns; and We do assure you on a word of a prince, they shall be
duly paid.” Thus, the Queen’s linguistic blasphemy manifests itself not only in
her masculinized reassembly of herself, but also in her integration of her
newly acquired male “parts” with her extent female “parts.” Acting as both King
and Queen, Elizabeth was both complicit with dominant structure and acting
against it.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">However, as this case and Richards’ reflections
signify, “[r]econstructing the feminine body through ironic language in order
to become a qualified leader is not a new rhetorical construct” (8). An unfair
historical precedent has been set; “women are always already a hybrid identity
when they enter into political space” (8) because this space has predominantly
been occupied by men. Women, then, must, through language, enter into a
transgender discourse of complicity that transmits them through the glass
ceiling so that maybe they can attempt to break it from both sides. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">The political sphere, though, is plagued with
homogenization. The electorate do not want a multifaceted leader. They want a
strong leader, but, ironically, they want that strong leader to adhere to a
milquetoast, hackneyed archetype: a genderless man. The heterogeneous
electorate, then, can imbue this political figure with their own qualities and
desires in their pursuit of a fallacious coalition-building.<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">As Keya Maitra notes, the Feminist struggle for agency
has encountered a similar problem. Historically, feminist rhetoric has essentialized
struggle and choice, fixing the terms to notions of “<i>women’s</i> consciousness rather than a <i>woman’s</i> consciousness” (368). Solidarity is a great goal, but not
when it erases difference. For a time, Haraway’s cyborg operated negatively. It
erased difference in that all socialist-feminists technologized their bodies.
However, Maitra’s discussion of “The <i>anatman</i> or no-abiding-self theory” helps
one to see how the reclamation of a cyborgian identity can lead to authentic coalition
building through “the application of the reasoning about the impermanence of
everything to the realm of individual selves” (363). Always in a state of
disassembly and reassembly, always in a state of becoming, the cyborg ontology
allows feminists to achieve a solidarity in <i>similar</i>
struggle, but to build a multifaceted coalition that does not reduce Feminism
to the <i>same</i> struggle. <o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt;">
<span style="font-family: "times new roman" , serif; font-size: 12.0pt;">For that is not true coalition-building, the kind for
which a cyborgian consciousness allows. However, as Richards concedes,
“Haraway’s cyborg identity” has the potential to both “trap women within the
real, lived contradictions of identity and also obscure difference” (20). Thus,
despite its ability to ameliorate the restrictive double-bind, claiming a cyborg
identity can lead to homogenization—of one’s own difference and the differences
of others. In line with Jarratt’s thinking, the cyborg does not operate like a
metaphor of substitution, one cyborg standing in for the entirety of women; it
instead operates metonymically, many cyborgs contributing to the ultimate
reality of the socialist-feminist cyborg ontology of every woman.</span></div>
Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-3901303575098704153.post-83344236779529615012016-03-16T07:39:00.003-04:002016-03-16T07:39:39.170-04:00Maitra and Richards: Reconfiguring Feminist Agency through Rhetorical Performance<div class="MsoNormal">
In “The Questions of Identity and Agency,” Keya Maitra
acknowledges that while her primary aim in this text is to identify
implications of a mindful approach to feminism without borders, she hopes that
the type of feminist self-consciousness for which she is advocating may be
useful for other kinds of feminism as well (362). Thus, it seems useful to test
that hope by thinking of Richards’ account of historical and contemporary Iron
Ladies in terms of the agency and feminist self-consciousness that may exist as
part of this particular rhetorical performance. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The notion that “an iron lady can move herself in and out of
complicity with these hegemonic structures” (Richards 5) suggests that the iron
lady is a potential site of agency for women leaders. While Hillary Clinton’s presidential
campaign would fairly certainly fall within the scope of the “mainstream Western
feminist discourses” (Maitra 361) with which Mohanty takes issue, Richards’
multiple examples of iron ladies across the world (and in particular, their
connectedness and constant comparison to each other) suggests that the iron
lady is a subject position through which women leaders can “develop a
perspective of self that not only acknowledges its own constitutive dependence
on its given intersectionalities, but that is also aware of its own grounding
in such” (Maitra 361). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
While it seems fairly clear from Richards’ article that the
iron lady can be a means of gaining agency and access to the male-dominated
political arena, it is less clear whether inhabiting the iron lady moniker necessarily
constitutes an act of mindfulness. Richards points to examples of women who
very purposefully sought out that trope, but others who utilized it after the
nickname had been given (and still others for whom the nickname has only been
attributed posthumously). For the women who consciously sought out the iron
lady name or embraced it once it was given, there appear to be some connections
between this creation of the iron lady self and Maitra’s description of
mindfulness. If both the “essential entity of self and the materialist notion of
self as nothing but the body are denied” in the mindful approach (Maitra 363), then
the cyborg, and the Iron Lady in particular, seem to fulfill, at least in part,
both requirements. Even as Richards points out that the cyborg can be
homogenizing, she maintains that the cyborg self is fragmented, consisting of partial
identities, and resists unification. In addition, Richards’ examples describe
ways that Iron Ladies like Queen Elizabeth and Benazir Bhutto transcended their
female bodies to present a self that was more than the body. For Elizabeth,
this was done through language, by replacing parts of her biologically female
body with those of a king in order to become hybrid. For Bhutto, this meant
using technology to subvert her own biology by manipulating her childbirth so
as not to “encourage any stereotypes that pregnancy interferes with performance”
(qtd. in Richards 11). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Maitra claims that “self-consciousness is the location for a
woman’s self-reflective, self-altering opportunities” (368); taken this way,
the iron lady as enacted by leaders like Clinton may be a source of
self-consciousness. As Richards points out, Clinton’s campaign sought out the
iron lady name, and Clinton’s actions in response to the claims that she wasn’t
iron lady enough could be read as self-altering in the sense that she was engaged
in what Richards refers to as a “politics of becoming” (17). With her identity
always partial and in flux, Clinton “allowed [her] gendered performances to
fluctuate for each temporal situation, in order to confront and attempt to take
control of the given rhetorical situation (ibid). <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Ultimately, though, I don’t know if the feminist
self-consciousness theory entirely holds up in Richards’ examples because, as
she rightly points out, some of the iron ladies she identifies are complicit in
maintaining patriarchal order and the masculine political status quo. Thus, it
becomes unclear whether the iron lady trope can be a source for feminist
self-consciousness and an opportunity for agency, or whether (at least as
deployed by Clinton et al.) it is merely part of the machine. For me, the most
pertinent question remains whether self-consciousness can be attained when one
is caught in the double bind Richards describes. Given that Clinton’s attempts
to enact her cyborg identity were read as “mere political maneuvering and not
the natural fluctuating identity that we all experience,” the potential for
true feminist agency and self-consciousness seems less than robust. Does the
iron lady trope “result in an empowered sense of agency [and] open up an
expanded range of choices,” (Maitra 362), or do female leaders remain limited
to two choices: inhabit the iron lady trope (and cease to be a “pleasant” woman)
or resist the Iron Lady trope (and be seen as unfit to lead)? <o:p></o:p></div>
<br />
<div class="MsoNormal">
<br /></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-12296593497324985872016-03-15T21:44:00.001-04:002016-03-15T21:44:47.465-04:00Transcending Feminine Oppression <div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="color: #343434; font-family: "Times New Roman";">In
her article <i style="mso-bidi-font-style: normal;">Cyborgs on the World Stage</i>,
Rebecca S. Richards sets up a complex, multifaceted argument for the necessity of
using all available means to advance their cause. She uses the example of the
nickname “iron lady” used to describe Margaret Thatcher during her term as
Prime Minister. The term became ubiquitous with a capable female leader who was
able to transcend human weakness. In order to appropriately grapple with this
assertion and the implications it carried, I found it necessary to investigate
Haraway’s cyborg ontology myself. My reading of this piece allowed me to form a
new perspective on femininity in the politics sphere- one that accounted for
“cracked glass celling” that Hillary Clinton could never quite break through.
Haraway provided me with a uniquely useful set of vocabulary that helped me
understand Richards’s complex feminist narrative. The term posthuman, though
not expressly named, is coined in Haraway’s piece and is useful in
understanding the space that female heads of state attempt to occupy. This
location manifests into the “iron lady” nickname, which denotes a mixing of
femininity with masculine militarism and capability. Haraway also gives us the
term cyborg, defining it as a “</span><span style="background: white; color: black; font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">cybernetic
organism, a hybrid of machine and organism, a creature of social reality
as well as a creature of fiction. Social reality is lived social
relations, our most important political construction, a
world-changing fiction” (Haraway). This term is akin to the posthuman
label in that it signifies a border space between two fixed identities. </span><span style="color: #343434; font-family: "Times New Roman";"><o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="background: white; color: black; font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Keya Maitra struggles with
issues of generalizing identity and deferring individuality in favor of the
“hegemony of discursive methods” in her article <i style="mso-bidi-font-style: normal;">The Question of Identity and Agency in Feminism without Borders</i>
(Maitra 362).<i style="mso-bidi-font-style: normal;"> </i>She also suggests an
attractive connection between feminism and Buddhist mindfulness. “My goal here
is to develop the notion of feminist agency as fully as possible by using
feminism without borders as its most direct location” (Maitra 362). The primary
focus here is the construction of identity and agency as they relate to
feminism, yet Maitra expresses them through a new reading of Buddhism. Buddhism
hinges on viewing oneself in a non-essentialized way that allows the spirit to
be liberated from social constraints and singularity of view. Maitra relates
the Buddhist sense of mindfulness toward the desired state of being to the
plight of feminism- positing a connection between mindful thought and
transformative experience.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
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<div class="MsoNormal" style="mso-layout-grid-align: none; mso-pagination: none; text-autospace: none;">
<span style="background: white; color: black; font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";"><span style="mso-spacerun: yes;"> </span>Maitra’s work can be connected to the way
Richards attempts to reconfigure the performative nature of gender tropes and
the ‘iron lady’ title as it relates to politics and feminism. Richards wants us
to understand that this naming tope does not flatten women into a homogenized
unit, rather it <i style="mso-bidi-font-style: normal;">can</i> be used to
“conceal from the public the entrance of women into positions as of heads of
state; it functions invisibly through metaphorical flattery, for what could be
more gracious and welcoming to a woman leader than to giver her a nickname that
ostensibly credits her for, simultaneously, her femininity and for her steely
resolve” (Richards 4). By this logic Richards seems to be urging women to
embrace the misconceptions of naming and use whatever means available to enter
into roles of power. Similarly Maitra advocates for an active approach to
dispelling false consciousness and combatting the restraints of a masculine
world. <o:p></o:p></span></div>
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<span style="background: white; color: black; font-family: "Times New Roman"; mso-fareast-font-family: "Times New Roman";">Both women are more concerned
with demonstrating that oppression is an inevitability of life and an
unfortunate circumstance of femininity. Rather than professing the inhumanity
of this condition it is more worthwhile to embrace any means of overcoming it.
Maitra invites women to embrace, “the cultivation of a mode of engagement that
is non-judging, fully present, open, free of habitual reactivities, and above
all compassionate” (Maitra 365). In order to bring about new attitudes in the
world it is first necessary to alter our own attitudes, there needs to be a
conscious break in the “conditioned patterns of responses before new ranges of
response become available and viable” (Strong qtd in Maitra). Both authors
advocate for embracing the hybrid nature of the self in order to achieve self-awareness
and autonomy. <o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-41332391706496707572016-03-15T19:35:00.000-04:002016-03-15T19:35:45.409-04:00Reconfigurations & Recontextualizations: Two Different Approaches to Feminist Rhetorical Study<div class="MsoNormal">
<span style="background: white; color: #444444; font-family: "Segoe UI",sans-serif; font-size: 10.5pt;">Richards’s reconfigurations work in several
ways—she does both an examination of the iron lady nickname and a
reconfiguration of Haraway’s cyborg theory. Richards’s process is to “trace
historically the emergence and transference of [the iron lady] nickname to
various female heads of state” (2). She begins by situating herself as a
researcher as “a disappointed Clinton supporter located at a university in the
U.S. southwest;” acknowledging her own stance in this way follow traditional
feminist research practice (3). Where Richards is arguing about a specific
metaphor and its affordances and constraints for female leaders, Kuehl’s work
is more of a close reading that recontextualizes the Universal Declaration of
Human Rights to see how it fulfills global feminist rhetoric. Both authors work
within existing feminist paradigms, but where Richards’s work is more of an
extension and continuation of Haraway’s theories, Kuehl’s work uses the
paradigm as a lens that shapes her reading of the text, revealing the text’s
metaphorical alignments with feminist theory. <o:p></o:p></span></div>
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<span style="background: white; color: #444444; font-family: "Segoe UI",sans-serif; font-size: 10.5pt;">Richards argues that the “naming trope attempts
to conceal from the public the entrance of women into positions as of heads of
state; it functions invisibility through metaphorical flattery” (3). Her
central thesis examines the difficulties that arise from association with the
iron lady nickname; she notes the difficulties of hybridity, claiming that “the
rhetorical performance of Clinton’s iron lady identity demonstrates how Haraway’s
cyborg identity can both trap women within the real, lived contradictions of identity
and also obscure difference” (20). Female leaders can benefit from being
perceived as the iron lady, but it is not without its negative externalities.
Richards notes that the key difference between Clinton and Bhutto and Thatcher,
Charles, and Sirleaf a matter of how “these two women performed their iron lady
identities as cyborgs in a <i>politics of
becoming” </i>(17). By reading the actions of these leader and their adoption or
dismissal of the metaphor as an embodiment of cyborg theory, Richards is able
to ground a rhetorical theory in actual events as well provide substantial
grounding for her analysis of Clinton. <o:p></o:p></span></div>
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<span style="background: white; color: #444444; font-family: "Segoe UI",sans-serif; font-size: 10.5pt;">In contrast, Kuehl is performing a
recontextualization of the Universal Declaration of Human Rights; she argues
that “the social rights have more importance in the text than most global
citizenship scholarship has recognized” (168). Her thesis is that “it does
privilege social rights through its language which relies on procreation
metaphors to build global citizens through human relationshops that warrant the
recognition of human rights, suggesting a move toward a feminist rhetorical
theory of global citizenship” ( Kuehl 168). Her close reading serves as a reconfiguration
of paradigms in that it shows a different interpretation of the UDHR than what it
had previously been viewed as—and this interpretation fits within a larger ideology
of global feminism. (She is careful not to flatten the text, or global feminism
with these claims, however.) Kuehl’s essay concludes by claiming that “the CHR
successfully embraced social rights rhetorically, and how they made these
rights of linchpin to recognizing all human rights” (177). <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span style="background: white; color: #444444; font-family: "Segoe UI",sans-serif; font-size: 10.5pt;">I think that Richards work does more to reconfigure
feminist paradigms—her use of multiple leaders around the world and the way she
extends Haraway’s ideas feels more like a reconfiguration than Kuehl’s
rereading of the UHDR as “cultivating a sense of belonging” (177). Putting
their work into conversation with each other illustrates different practices
for feminist work in addition to illuminating how each reworks existing
paradigms. <o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-18175406538485631002016-03-15T18:44:00.000-04:002016-03-15T18:44:13.452-04:00Making a Deal with the Patriarchal Devil: Cybernetic Feminism on the Global Stage<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">Richards’ analysis of cyborg identities on the global
political stage helped illustrate just how broadly we can construe the cyborg
ontology. Even though the theory was precipitated by the 20<sup>th </sup>Century
proliferation of computers, Haraway points to how humanity has blended with our
technologies—something that began when we first developed writing systems. But Richards
isn’t directly concerned with technology as much as she’s concerned with how our
political systems <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">have been a) instantiated by technology, b) imbued with
power dynamics, and c) privileged male power. Thus, American presidential
politics represents patriarchal technology as it has shunned the body and vaunted
a cult of masculinity; subsequently, when women enter into this realm, they
must become cybernetic, adopting the cultural scripts of technological
patriarchal politics, fulfilling the trope of the “iron lady,” a term that simultaneously
evokes the machines of war and a feminized body. However, where this gets
complicated is the fact that this isn’t a zero-sum game—a female politician isn’t
required to evoke this trope, as much as she has the autonomy to exercise this
trope at will depending upon the rhetorical situation. This, of course, can
have positive and negative consequences—female leaders are required to maintain
fractured identities and held to a mythical male standard of a unified,
solitary identity. But ultimately, Richards is hopeful that the use of cyborg
identity by female bodies can be liberating and empowering. In a sense, the cyborg
identity allows cybernetic individuals more liberty to act both within and
against the system—seeing how the incorporation of the dominant discourse can
ultimately be beneficial for the cause of feminism. Put succinctly, the cyborg
feminist must make a deal with the patriarchal devil in order to defeat him.<o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<span style="font-family: Helvetica Neue, Arial, Helvetica, sans-serif;">We see this deployment of cybernetic feminism in Kuehl’s
article on the Universal Declaration of Human Rights. The UDHR is a document
that was approved by the United Nations and a division of the UN is devoted to
investigating human rights violations—meaning that a lot of the discourse on
human rights has been instantiated by masculinist political technologies, and
as such has mitigated the importance of bodies and the social rights of
individuals, critiques of the document that Kuehl mentions. But, Keuhl’s
overarching goal is to show how the document might actually be working within a
feminist paradigm. For one, Eleanor Roosevelt—an iron lady in her own right—was
influential in the creation of the document. But what Keuhl ultimately focuses
on is how the social rights of individuals are framed in the metaphors of
procreation and family—metaphors that seems much more focused on the
biological, despite being housed in a “technological” context. We see this
cybernetic juxtaposition in the second stanza of the UDHC that contrasts the “barbarous
acts” of the early twentieth century (conducted via masculine political technologies)
with the overarching goal of “the advent of a world” that abhors such atrocity (172).
This advent of the world represents the feminist liberatory goal of the UDHC
that is couched in a biological metaphor in stark juxtaposition to masculine
atrocity. Keuhl also points to the subordinate metaphor of the “Human Family”
as another biological metaphor that is operating within this international
logic, re-framing the nations of the world as engaged in more than just civic relationships.
Keuhl reminds us “People do not belong to a family because of rational thought,
but instead, because of ethnic ties, [or] blood relations…”; bringing in the
idea of family pushes us beyond the cold mechanisms of politics and gets us to
biology. In that way, we are seeing how both technological and biological
discousres are at play on the global stage, illustrating the cybernetic frame
put forth by Richards in her analysis of the Iron Lady trope.</span><o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-3823274355186648092016-03-15T17:54:00.005-04:002016-03-15T17:54:48.775-04:00Not JUST a Woman: a Cyborg <div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> In her article, I believe Richards
posits that women who have successfully achieved political power today have
done so by, in some way, emphasizing their ability to be <i>more than</i> "just a woman" - rather, these women in
political power have proven that, in some ways, they can use technology to
somehow liberate themselves from their female bodies and maintain qualities
which are, today, thought of as more "masculine." (Richards 4).<o:p></o:p></span></div>
<div class="MsoNormal">
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<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> What, though, is the reconfiguration
of feminism that Richards posits? Keya Maitra, I believe, informs us of this
answer by noting Sandra Bartky's development of feminist consciousness.
Feminist consciousness is a woman's understand that "the entire structure
of socioeconomic and cultural systems ... work[s] toward women's
oppression." Thus, feminist consciousness is a "consciousness of
victimization" that seeks the "possibilities of change,
transformation, and eventually liberation." (Maitra 367).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> Maitra attempts to reconfigure the
feminist consciousness by advocating for a change in the way we view the
oppression of women: rather than viewing women's oppression as a group, Maitra
claims that we should be open to understanding the cultural differences that
lead to each individual woman's oppression. (Maitra 368).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"><br /></span></div>
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<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> Richards offers another tactic.
Rather than reconfiguring the feminist consciousness by more thoroughly
understanding individualized oppression, or even on the oppression of women
itself, Richards offers a new focus: women's abilities, through technology, to
act as a "cyborg": that is, to overcome the limitations of our female
bodies <i>when necessary</i> to promote a
facade of strength. (Richards 10). For example, Richards notes the chant in
Liberia of "Ellen--she's our man," and extrapolates that "this
woman president cannot be just a woman, but must transcend biologically
determined sex and culturally constructed gender to become a cyborg that can
shape and shift gender for the given rhetorical situation." <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> Richards notes numerous times that
Benazir Bhutto of Pakistan did an excellent job expressing the "cyborg"
personality by planning a C-section after her due date to minimize the times
she was "incapacitated" in the political opposition's eyes. (Richards
13). <o:p></o:p></span></div>
<div class="MsoNormal">
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<div class="MsoNormal">
<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> Richards posits that, in order to
achieve politically, women must embody this "cyborg" mentality and
gender-shift when necessary to show both traditional feminine emotion and
empathy and traditional masculine strength and power. One explicit example of
this is Richards' analysis of why Segolene Royal of France lost to Nicolas
Sarkozy in the fall election; Royal "appears to perform a
rejection/ignorance of the iron lady that has traditionally broken the glass
ceilings of other countries." (Richards 12). Because Royal failed to show
her ability to be a "cyborg" and display a "manlier" side
evoking power, Richards believes she did not win in the election: "Much of
the criticism around Royal after her defeat centered on how France could have accepted
an iron lady into the 'old boy's club' of French presidents, but not a sexually
attractive mother or a Socialist in Stilettos." (Richards 13).<o:p></o:p></span></div>
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<span style="background: white; color: #333333; font-family: "Helvetica","sans-serif"; font-size: 10.5pt; line-height: 115%;"> Thus, I believe that, by focusing on
how women can overcome oppression, as opposed to focusing on how women become
aware of their oppression, as did Maitra, Richards offers a new reconfiguration
of feminism. <o:p></o:p></span></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-65561255419139996652016-03-15T17:32:00.000-04:002016-03-28T21:07:30.668-04:00Getting beyond the "Iron Lady" Trope<div class="MsoNormal">
<span style="color: black; font-family: inherit;">I
asked each of you to find a reconfiguration in today’s readings, and in that
spirit, I’ll try to enact one of my own. It's a bit claim-driven and argumentative, but that's because I’m at the humble and awkward
beginning stages of a book project that conjoins rhetoric, irony, and
transnational feminism. In t<span style="font-family: inherit;">hat book project</span>, I absolutely echo the efforts of scholars
like Richards, Maitra and Kuehl (and Tripp, and Shome, and Hegde ...) by recognizing that, if we do not situate
transnational studies at the intersection of conscious awareness and
subconscious circulation, then we may continue to promote notions of rhetorical
agency or historical identity that are incompatible with the systems in which
women need to increase their political standing. <o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
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<span style="font-family: inherit;"><span style="color: black; font-family: inherit;">As a
result, I'm interested in any global rhetorical methodology or critical practice that raises our
awareness of how women “formulate choices”
(Maitra, 2013, p. 361). Formulating choices, in turn, needs “to be articulated
through a level of feminist self-consciousness that provides the location of
feminist consciousness” (p. 361). </span></span>I find that critical irony helps point to this "location" and helps promote this self-consciousness more effectively than other global mindsets. This is because those other mindsets often assume that third-world feminists have an inadequate self-consciousness or that third-world women are automatically robbed of their historical and political agency.<br />
<br />
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">What
stands out to me concretely from today’s set of readings is the importance of
replacing (or finding alternatives to) these mindsets so as to overcome what
Maitra calls a “monolithic view of [rhetorical] agency” where oppressed
“sisters” are given objectified status (2013, p. 366), and to overcome models for
representation that are single-dimensional, unidirectional discursive
phenomenon “located purely in the Western feminist experience, subjectivity,
and consciousness” (p. 366). </span>I see value in turning our attention to the space between <i>what we observe or remember </i>about women’s political identifications and <i>the ways in which we historicize</i> those observations and remembrances. In other words, I’m quite interested in noticing how certain discourses are used to establish hierarchies, when <i>we are the ones using them</i>. Irony – when we understand it as a "discursive event" – makes these hierarchies more visible.</div>
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</div>
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<div class="MsoNormal">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">As
Kendall Phillips and Mitchell Reyes write in <span style="font-family: inherit;">their project on <i>Global Memoryscapes</i></span>, “[r]hetorical claims are grounded in
our collective remembrance of a shared past in such a way that each claim both
recalls and reformulates that past” (2011, p. 1). One particular rhetorical claim that I <span style="font-family: inherit;">find myself working against</span><span style="font-family: inherit;"></span> – one obvious trope
that reflects remembrances of a shared past – is that of the “iron lady<span style="font-family: inherit;">,</span>” and this is why it keeps resurfacing in my <span style="font-family: inherit;">work.</span> </span><br />
<br />
<span style="color: black; font-family: inherit;">We have seen Richards argues <span style="font-family: inherit;">quite well t</span>hat the “iron lady” nickname provides an accurate and complicated
instantiation of Donna Haraway’s cyborg ontology in the writings of women
leaders on the world stage (2011, p. 2), and I agree that it provides insight
from a western framework into how women figures have emerged into roles of
leadership as a result of global saturation. I do like her use of </span><span style="color: black; font-family: inherit;">the “double bind” metaphor.</span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="color: black; font-family: inherit;">Yet
it is this very same notion of the iron lady trope as a “double bind” that
causes me to <span style="font-family: inherit;">want to disrupt the trope</span> <i>as a tool for
historicization</i>, and particularly for historicization of pan-African women, a
cultural/regional group I have been studying as of late. <o:p></o:p></span></div>
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<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">I
especially think “iron lady” can reveal some of the weaknesses and inadequacies
of how feminist critics in the West do rhetorical analysis on African women’s
texts for three reasons: <b>(1) </b>First, the trope colonizes by
assuming a normative label that was first given to figures who inherited a
familial political standing or who led states that were rich in cultural
privilege (D. Leonard, 2005); <b>(2)</b> Second, the trope directs
attention to women’s performances according to how well they overcome the <i>outsider </i>status
to demonstrate themselves as <i>insiders</i>, or how they resolve the
tension between belonging and not belonging, when this may not be their
principal strategy or goal; and <b>(3) </b>Third, the trope might
organize women’s diplomatic performances by linking them to certain ideas of
statehood, citizenship, or decolonization (R. Shome, 1996) that may be too
narrow or inadequate to account for the fraught contexts in which they work. <o:p></o:p></span></div>
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<span style="font-family: inherit;"><br /></span></div>
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<span style="color: black; font-family: inherit;">These
limitations, in turn, undermine historians’ efforts to contend with how women
can lead effectively in contexts where political allegiances are
complex and familial inheritances unclear. For example, how can stateless women
lead? How can women lead when there is no concrete nation, or when a nation’s
borders are being contested? How would we valuate the rhetorical performances
of women leaders who are discursively marked?<o:p></o:p></span></div>
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<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">More
importantly, I think these limitations undermine historians’ efforts to understand how new
rhetorical models can emerge out of <i>new ways of remembering</i> when
women leaders participate in networked contexts, where Kock
and Villadsen say “diverse cultures increasingly seek access and acceptance in
[each other’s] modern democracies” (2012). <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">If we have observed anything this semester, it is that the writing of rhetorical
histories is multivocal and transideological. In my own work, then, because they have historically
occupied liminal spaces, African women’s performances might require a critical
lens that emerges more from alterity, transience, political asylum, and
diaspora, and less from nationalist tendencies (Shome and Hegde, 2010; A.
Tripp, 2003). <o:p></o:p></span></div>
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<span style="font-family: inherit;"><br /></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;"><span style="font-family: inherit;">In sum</span>,
I’m working on getting “beyond” this iron lady trope, in spite of its usefulness as a rhetorical tool. And that is my </span><span style="color: black; font-family: inherit;"><span style="color: black; font-family: inherit;">“</span>reconfiguration</span><span style="color: black; font-family: inherit;"><span style="color: black; font-family: inherit;">”</span> for this evening.</span><br />
<span style="color: black; font-family: inherit;"><br /></span>
<span style="color: black; font-family: inherit;">I absolutely welcome questions, feedback, puzzlement, skepticism, and etc. This is all a work in progress,<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="color: black; font-family: inherit;">-Dr.
Graban <o:p></o:p></span></div>
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tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-70775533597125441222016-03-15T17:00:00.000-04:002016-03-15T22:41:40.826-04:00Discussion on 3/1 and 3/15: Reconfiguring Feminist Paradigms<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;">Dear All,</span></span><br />
<span style="font-family: inherit;"><br /></span>
<span style="font-family: inherit;">As my contribution for the day, I have promised a bridge between last class and today's set of readings, centered on the question of "What is being reconfigured"? Here are some various pathways to answering that question.</span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;"><b><i>(1) Reminding ourselves of what we understand to be major trends in "feminist rhetorical theory" or
"feminist rhetorical criticism" or "feminist rhetorical work," in order to better situate Hesford/Schell's, Jarratt's, Dingo's, Richards's, Kuehl's, and Maitra's projects as transformative, resistant, or deviant. </i></b></span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;">This <u><a href="https://drive.google.com/file/d/0B0cJyU2zH2ezR1E3d3BQcDh3elE/view?usp=sharing" target="_blank">worksheet</a></u> -- an artifact I was planning to bring to class -- provides some basic overview of "western feminist rhetorical theory" in the contemporary world, if only to give us a sense of major theoretical breakthroughs in feminist studies in rhet/comp. </span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;">You'll see at the end of the worksheet that I have offered up one example of a "reconfiguration" of feminist rhetorical paradigms by Keith Lloyd, specifically for doing work in comparative and inter-cultural rhetorics. </span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;">If we wanted to, we could easily populate the rest of the worksheet by looking back at our historical case studies this semester, and determining which of them offered feminist aims or outcomes.</span></span></div>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span></div>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;"><b><i>(2) Observing collaborative and cross-disciplinary projects as they try to define "transnational rhetorical feminism."</i></b></span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;">For example, <u><a href="https://transnationalfeminist.wordpress.com/" target="_blank">this site </a></u>
(now inactive) served as a timely discussion space for TNRF methodologies, circa 2010.</span></span><br />
<br />
<br />
<b><i>(3) Building intertextual conversations about methodology (such as we did on 3/1).</i></b><br />
<b><i><br /></i></b>
To that end, I can offer up pithy highlights from our last class discussion.<br />
<br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFdxw5n0AYvP0y_Sk0-z-5EwgtExHREPCrOaJDE04n7SeXHk2G6qayMDgJBFKouEVQbofmoN2KVoAvKPgp1Rd7llgh49enTMhyiYQd_qrQryjwJgmTk4TC9WEXwCQVrPCmxEvm-KpIn5ZH/s1600/IMG_20160301_184131466.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgFdxw5n0AYvP0y_Sk0-z-5EwgtExHREPCrOaJDE04n7SeXHk2G6qayMDgJBFKouEVQbofmoN2KVoAvKPgp1Rd7llgh49enTMhyiYQd_qrQryjwJgmTk4TC9WEXwCQVrPCmxEvm-KpIn5ZH/s320/IMG_20160301_184131466.jpg" width="179" /></a><b><i><span style="color: #783f04;">Jarratt (1998, 2004), "Beside Ourselves": </span></i></b>What are the implications for us and the field? What’s in it for us? Women’s political performances in transnational contexts more broadly require an analytic theory that can accommodate alterity, account for transient discursive aspects of democracy in multicultural societies, and enable different cultural attitudes toward citizenship, social philosophy, and privilege. The problem is who speaks on behalf of whom? Who is listening? And how does this help us to understand how the "other" speaks?<br />
<blockquote class="tr_bq">
<span style="color: #660000;">“What strikes me as most apt in the specifically postcolonial rhetoric of these two feminists is the tension here between metonymic and metaphoric representation--between a poststructural dispersal of subjectivity and an ethical commitment to analyzing communication in terms of the material realities of speakers and listeners” (Jarratt, 2004, p. 121).</span></blockquote>
<br />
<div>
<br /></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM_E7WQx7R6kd1rvqzhrFRwMz719qiM8PAuv_rTjxt9f-kyY_QbBgB5rNgUS6R24YUAd5gFLZzfImzopIUWd4KKImxTawEnw9Vl9HuTmY_OIf3qaQC77kGzskckLgqGekCSwnncMbDFkZ4/s1600/IMG_20160301_184116588.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em; text-align: center;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM_E7WQx7R6kd1rvqzhrFRwMz719qiM8PAuv_rTjxt9f-kyY_QbBgB5rNgUS6R24YUAd5gFLZzfImzopIUWd4KKImxTawEnw9Vl9HuTmY_OIf3qaQC77kGzskckLgqGekCSwnncMbDFkZ4/s320/IMG_20160301_184116588.jpg" width="179" /></a><i style="color: #783f04; font-weight: bold;">Hesford & Schell (2008), "Configurations of Transnationality": </i>What's missing from the way we take up the field? Political economies. Merely folding Anzaldua into the canon is insufficient, because that might romanticize mobility and hybridity. Tokenizing writers gets in the way of performing a truly geopolitical analysis. <br />
<blockquote class="tr_bq">
<span style="color: #660000;">“Our goal is not to monumentalize transnational feminist critics or to position rhetorical studies as a passive recipient of transnational studies or vice-versa, but to establish a much-needed reciprocity among these fields and to encourage scholars to engage in an examination of transnational texts and publics and to question normative understandings of nation, nationalism, and citizenship” (Hesford & Schell, 2008, p. 466). </span></blockquote>
<i style="color: #783f04; font-weight: bold;"><br /></i>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbUmEfFXcXEeYOmvuf3PoxbaKr4UUAK2NqitIlBjzvVOIs6rG7FVOKdim1752WlGcFNenxiKTNzg7voEA8ypvkPhCerY68iwhI72MfAaKnghuuulcnXnEMvLfaQY3cacoYPA0DUr4aQENm/s1600/IMG_20160301_184123979.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhbUmEfFXcXEeYOmvuf3PoxbaKr4UUAK2NqitIlBjzvVOIs6rG7FVOKdim1752WlGcFNenxiKTNzg7voEA8ypvkPhCerY68iwhI72MfAaKnghuuulcnXnEMvLfaQY3cacoYPA0DUr4aQENm/s320/IMG_20160301_184123979.jpg" width="179" /></a><i style="color: #783f04; font-weight: bold;">Dingo (2008), "Linking Transnational Logics": </i>How/why can we bring network models to transnational work? Transnational rhetorical links in public policy are created by neoliberal economics, neoliberal power relationships and permeable borders (2008, p. 493). A feminist analysis of the material effects of transnationalism (where material = policy) provides us a better metaphor for tracing and valuing this work.<br />
<blockquote class="tr_bq">
<span style="color: #660000;">“As my interrogation of World Bank and U.S. welfare policy shows, transnational situations that may seem radically different and disconnected are actually bound by transnational networks of power, neoliberal logics, and similar rhetorical practices that function to define and contain women’s agency in the global marketplace” (Dingo, 2008, pp. 502-3).</span></blockquote>
<div class="separator" style="clear: both; text-align: left;">
<b><i><br /></i></b></div>
<div class="separator" style="clear: both; text-align: left;">
<b><i>(4) Constructing original arguments about what What Keya Maitra calls a more “mindful response” to Mohanty’s notion of “Feminism without borders” (2013, p. 360): an ethic or ideology that moves us closer to a kind of rhetorical diplomacy. </i></b></div>
<div style="text-align: left;">
<br /></div>
Several of us are working on these arguments this evening in our blog posts, for 3/15.</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
<b><i><br /></i></b>
<b><i>(5) Beginning to articulate our own "transnational rhetorical feminist" (TNRF) <span style="font-family: inherit;">methodology by meshing together the
concerns we have been observing at the intersections of identity,
intercultural study, globalism, feminism, and rhet/comp.</span></i></b></div>
<div style="text-align: left;">
<b><i><span style="font-family: inherit;"><br /></span></i></b></div>
<div style="text-align: left;">
<span style="font-family: inherit;">Based on a quick scan of my class notes over the semester, I have thrown together this list, but I have no doubt we could revise it together:</span></div>
<div style="text-align: left;">
<ul>
<li><span style="font-family: inherit;">enables the study of communications outside of an Aristotelian framework (helps us to rethink framework)</span></li>
<li><span style="color: black; font-family: inherit; vertical-align: baseline;">promotes a kind of self-reflexivity of our own reactions to texts (that are, themselves, tied to triggers, stereotypes, and prejudices) and also to their patterns of circulation</span><span style="color: black; font-family: inherit; vertical-align: baseline;"> </span></li>
<li><span style="font-family: inherit;">promotes linkages between local cultures and global problems</span></li>
<li><span style="font-family: inherit;">involves learning how to question “development” and “globalization” as a text, an ideology, a movement</span></li>
<li>pays attention to how “trans” means “changing the nature of something” and not just “moving through, across, or between”</li>
<li><span style="font-family: inherit;">recognizes
how globalization is uneven by looking at the multiple powers at work
in/on a single location (commercial, ethnic, cultural, corporate,
etc.)</span></li>
<li><span style="font-family: inherit;">sees social and economic issues as intertwined and builds a critical vocabulary based on those things</span></li>
<li><span style="font-family: inherit;">tries to avoid cultural hegemonic interpretation (where “hegemony” means one view is seen as naturally dominant over another)</span></li>
<li><span style="font-family: inherit;">considers borders as discourses (i.e., ethnic borders, ideological borders), and assumes that borders change</span></li>
<li><span style="font-family: inherit;">encourages us to understand “nation” as a discursive construct, and perhaps help us to know what values or ideals we are currently using to define and understand “nation.”</span></li>
<li><span style="font-family: inherit;">involves reading the decolonization of a culture through its colonizing rhetorics</span></li>
<li><span style="font-family: inherit;"></span>asks how the local/vernacular can help promote models for transnational rhet/comp that might work from the ground up, where “verna” = relationship between the local and the institutional</li>
</ul>
</div>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: inherit;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline;"><br /></span></span></span>
<span style="font-size: small;"><span style="font-family: inherit;"><span style="background-color: transparent; color: black; font-style: normal; font-variant: normal; font-weight: 400; text-decoration: none; vertical-align: baseline;">In doing so, we might consider </span>the list of <a href="https://docs.google.com/document/d/1s_yPvs_XM6lm5xBv4WcK8KHRuVwRcBM3rXjuvKB7Hpg/edit?pref=2&pli=1" target="_blank"><u>key terms</u></a> that we generated early this semester.</span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: inherit;">That's my offering for the week,</span></span><br />
<span style="font-size: small;"><span style="font-family: inherit;">-Dr. Graban</span></span><br />
<br /></div>
tgrabanhttp://www.blogger.com/profile/16913401531606867135noreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-29907569762131394502016-02-26T15:01:00.000-05:002016-02-26T15:01:40.957-05:00Do Not Use Indigeneity as a Tool of Separation, and Try Not to Inadvertently Misrepresent Liberia<div align="center" class="MsoNormalCxSpFirst" style="text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">A Relationship of the Minds<o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="text-align: center;">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Leymah Gbowee’s Nobel lecture
presented an opportunity to look into the world from a Liberian standpoint. The
more we dive into the discourse of different cultures, the more I see this
disconnect that occurs between “outsiders” and the cultures they are looking
into. The concept of <i>indigeneity </i>is
so broad. It implies that a culture is felt the same way by all people within
that culture. But culture can be expressed in many different ways. For
instance, when looking up key terms within the text of Gbowee’s speech, it was
obvious the Internet was filled with so many sources attempting to convey a
message behind every term that it was hard to choose hyperlinks to link to each
term. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">If I wanted to talk about Liberia
as a country, I could go to the official Liberian government’s site to gain
information [ <a href="http://www.emansion.gov.lr/">http://www.emansion.gov.lr/</a>
] or the Liberia Wikipedia page [ <a href="https://en.wikipedia.org/wiki/Liberia">https://en.wikipedia.org/wiki/Liberia</a>
] or a seemingly endless number of links that showed up from a simple Google
search. The thing I could not do was be a citizen of Liberia from birth,
because I already exist as a U.S. citizen by birth. So, this complicated things
tremendously. But it cannot stop there, because all those links from Google
came from different places, they could not possibly be 100% connected to each
other. They are separate. To take it one step further, I rely on a
hypothetical. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Say, in a perfect world, every link
about Liberia had to come from a Liberian writer or else it would never be
accepted as a credible source about Liberia, and Google would not allow any
links from “outside” writers to surface on the Internet. In such a world, would
every writer have the same experiences as all the other writers? Absolutely
not. It is impossible, even in that “perfect” world, because there is one thing
that keeps every human from completely understanding every other human: a
disconnection of the minds. <o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">What then is this <i>indigeneity</i>? Does it actually exist? No
and yes. It does not exist in its implication of “sameness” throughout the
peoples of one culture or place. But indigeneity does exist if it is considered
a relationship between several people of one culture or place.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div align="center" class="MsoNormalCxSpMiddle" style="text-align: center;">
<b><span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Indigeneity and Liberia<o:p></o:p></span></b></div>
<div align="center" class="MsoNormalCxSpMiddle" style="text-align: center;">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">So, I argue that <i>indigeneity </i>is a product of
relationships between people in a culture or place. If you move those people to
a different place—together—they still form a community of ideals. If you take
over their lands, they still have each other. I do not want to focus on how colonization
uses the concept of indigeneity to create “others” out of the colonized, but
rather focus on how indigeneity can be used by people of a certain culture or
place to build a community that supports each other. That form of indigeneity
is positive, because it comes from the communities that have made themselves a
community based of the place they have lived in or formed their culture in. The
other form is created by the “outsiders”—the ones that use indigeneity as a
tool of separation, furthering the disconnection of the minds.<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">In Chapter 7 of <i>Rhetorics of the Americas </i>(Baca &
Villanueva), “Rhetoric and Resistence in Hawai’i: How Silenced Voices Speak Out
in Colonial Contexts”, Georganne Nordstrom wrote:<o:p></o:p></span></div>
<div class="MsoNormalCxSpMiddle">
<br /></div>
<div class="MsoNormalCxSpMiddle" style="margin-left: 0.5in;">
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;">Since
history is most often written by the victor, the experiences of indigenous
peoples and other marginalized ethnic groups in colonized locations are
frequently portrayed in such a way so as to cast the colonizer in a specific
favorable light and downplay oppressive practices. (Nordstrom 117)<o:p></o:p></span></div>
<div class="MsoNormalCxSpLast" style="margin-left: 0.5in;">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
Nordstrom’s words show us how
indigeneity can be used by colonizers to manipulate a culture by leaving facts
out or creating descriptions of indigenous peoples that do not stand in truth.
How this relates to Exploratory 3 is how Ashley, Stephanie, and I chose our
sources to link to different terms in Leymah Gbowee’s Nobel Prize speech. Being
“outsiders”, we were determining which sources to use to build the context of
the speech, and even though we were trying our best to find sources to create
the context of the speech, that was the problem: <i>We </i>were creating the context, and <i>we </i>were leaving some things out and choosing what <i>we </i>thought was important in terms of
context. Even though our goal was not to marginalize any sources nor to
misrepresent the Liberian culture, it was inevitable; we could not help it,
because there are too many factors going into what should be used as a source
or not be used as a source, and because we are not even a part of the Liberian
culture, we are not responsible for representing that culture. <o:p></o:p></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
All we could do is try to
understand the context of the speech by looking at sources on our own, which is
fine. But once we decided to pick certain sources for terms, we were inadvertently
attempting to represent the culture based on our own perceptions and
understandings. I even added some songs to coincide with certain abstract
ideals in the speech (i.e. “’…<span style="background: white;">peace,
social justice and equality.’ [</span><a href="https://youtu.be/lTkmSKzT3xM"><span style="background: white; color: #1155cc;"><span style="white-space: pre-wrap;">“Wonderful Everyday”</span></span></a><span style="white-space: pre-wrap;"><span style="background: white;">] [</span></span><a href="http://www.azlyrics.com/lyrics/chancetherapper/wonderfuleverydayarthur.html"><span style="background: white; color: #1155cc;"><span style="white-space: pre-wrap;">Lyrics</span></span></a><span style="white-space: pre-wrap;"><span style="background: white;">] [</span></span><a href="http://pbskids.org/arthur/games/songbook/theme.html"><span style="background: white; color: #1155cc;"><span style="white-space: pre-wrap;">Original</span></span></a><span style="white-space: pre-wrap;"><span style="background: white;">]</span>”),
which was an attempt by me to help guide any readers towards showing empathy
for the struggles of the Liberian women (and other people) Gbowee mentions in
her speech, but the songs were not really directly related to the speech. So, I
was creating something that was coming from my own perception of their struggles.
The song at the end of our contextualization (“</span><span style="background: white; font-family: Arial, sans-serif; font-size: 10pt;">[ ( : </span><a href="https://youtu.be/bNRk8KhLzfo"><span style="background: white; color: #1155cc; font-family: "Arial",sans-serif; font-size: 10.0pt;"><span style="white-space: pre-wrap;">VIDEO</span></span></a><span style="background: white; font-family: Arial, sans-serif; font-size: 10pt;"><span style="white-space: pre-wrap;">
: ) ]</span>”)</span><span style="background: white;">, however, is a
more proper representation of the struggles of West African women (and other West
African people), but only in its own context. In the context of <i>our</i> contextualization, the song became
what <i>we</i> thought properly represented
the West Africans’ struggles.<o:p></o:p></span></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<div align="center" style="margin-bottom: .0001pt; margin: 0in; text-align: center;">
<b><span style="background: white;">Insights<o:p></o:p></span></b></div>
<div style="margin-bottom: .0001pt; margin: 0in;">
<br /></div>
<br />
<div style="margin-bottom: .0001pt; margin: 0in;">
<span style="background: white;">When reading anything, especially something written from the
perspective of someone from a culture outside of your own, it is important to
remember you cannot fully represent another person’s thoughts or culture based
on your own research, but you can try to take in your own understanding of
their text/discourse/rhetoric to bring it some importance to your own life,
which is a positive way to listen to a culture instead of speaking for it.
Having said that, I believe our Exploratory’s contextualization can be useful
as we remember it is only one way to look at the culture of Liberia through
Gbowee’s speech. The speech itself is another way to see her struggles and the
struggles of West African women and women (and other people) of other countries
she mentioned in her speech. But the possibilities for representation are
endless, and no single representation should be used as a model of what
Liberian culture (or any other culture) <i>is
</i>or <i>is not</i>.</span><o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-14093395252603106552016-02-26T14:09:00.001-05:002016-02-26T14:09:17.372-05:00Subject Position(s): Rejecting Rhetorical Manipulation and Delimited Situation<div class="MsoNormal">
In the title track to their
“coming-of-age” album <i>Futures</i>, Jim
Adkins of popular American alternative rock band Jimmy Eat World repeats, “Hey
now, the past is told by those who win.” To the victor go the spoils, and
apparently a large portion of those spoils include the ability to write off the
histories of the oppression of other ethnic groups and cultures as subsidiary
and inconsequential. They simply do not fit the tale of progress that Western
civilizations have worked <i>so</i> hard to
write. However, Georganne Nordstrom describes the creation of this reductive
narrative as a form of rhetorical manipulation that seeks to elide difference
and dissidence to position colonization as a form of salvation from a lack of
civilization. “Such rhetorical manipulation of the historical record in
mainstream Western discourse,” Nordstrom writes, “has resulted in the
production of a specific picture of Native Hawaiians and the immigrant laborers
brought in to work the plantations as passive, content, and welcoming of the
civilizing agenda of the benevolent colonizers” (117). The rhetorical
manipulation imposed by the “victors,” then, downplays the counter-narrative of
struggle that underscores most perpetuated stories of progress.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
When Meghan and I went about
constructing our visualized discourse analysis of Ellen Johnson Sirleaf’s Nobel
Prize acceptance speech, we found it relatively easy to deconstruct the speech
based upon the heuristic presented on the blog (Transtextual, Contextual,
Intratextual), but we could not so easily discern indigeneity emerging from
this analytical paradigm. According to the Oxford English Dictionary, the word
“indigenous” originated in the mid-17<sup>th</sup> century and comes from the
Latin “indigena,” which translates to “a native.” Thus, for us, indigeneity
came to naturally entail struggle, diaspora, and oppression as natives across
the globe have been historically marginalized in their own lands, languages,
and cultural practices. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In Sirleaf’s speech, we noticed
moments when Sirleaf would directly address or position herself as speaking on
behalf of her fellow Liberians; however, this practice did not necessarily
alert us to presences or absences of indigeneity, largely due in part to the
nature of the speech itself. As discussed in class this week, the Nobel
Prize—even the acceptance speech itself—seemed to function as an ideology
product, making the speech and the whole event seem staged, scripted and
performative, a disingenuous narrative part of the larger disingenuous whole
narrative of peace and progress.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
However, like all progress
narratives, there was an underlying tale of struggle—of displacement, of
subversion—that we were able to bring back to the surface when we applied a
different lens through which to analyze Sirleaf’s discourse. This lens, one of
subject position as defined by Jacqueline Jones Royster in “When the First
Voice You Hear is Not Your Own,” allowed us to notice Sirleaf’s indigeneity in
her refusal to stay still, to occupy one position on the stage and to address
one audience. “Using subject position as a terministic screen in cross-boundary
discourse,” according to Royster, “permits analysis to operate
kaleidoscopically, thereby permitting interpretation to be richly informed by
the converging of dialectical perspectives” (29). <o:p></o:p></div>
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Using subject position as our
analytical framework for “mining” for moments of indigeneity as they appeared
in Sirleaf’s speech, then, we were able to notice subtle disruptions to the
narrative of progress that ideology products attempt to impose upon international
instances of war and peace and, consequently, indigeneity. For example, Sirleaf
pushes back against the traditional meanings associated with the Nobel Peace
Prize and the Nobel Laureate, positioning herself and the award as a symbolic
reflection of peace, but not in the way that one might wish for her to. She
does not simply reflect peace. She reflects the struggle for peace. <o:p></o:p></div>
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The award, then, has not been
given to Sirleaf, but to all of Liberia, Yemen, Africa, and anyone across the
globe who is struggling for peace. The award, which usually symbolizes what has
been accomplished and—particularly—what has been accomplished by one individual,
as a result of Sirleaf’s subversive subject position, symbolizes what still
needs accomplishing. Sirleaf and her fellow recipients are not static
characters in the plot of a Western narrative of progress. The story is not
finished; Sirleaf’s story is not finished. Peace has not yet come to Liberia,
to Yemen, or to Africa, and no award can make that happen. <o:p></o:p></div>
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Furthermore, the two other
positions that Sirleaf occupies on the very restricting stage of the Nobel
Prize lecture subtly subvert the nature of the event itself, as she invokes the
past recipients of the award as a lineage to herself as a recipient and enacts
a form of Burkean identification with women across the world who are struggling
for peace. In both positions, Sirleaf claims for herself a different history, a
different narrative. She writes a history that does not delimit conflicts and
progress, but instead extends the stationary staged event beyond its physical
location. <o:p></o:p></div>
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Moreover, it is not just
Sirleaf’s inability to stay still that evokes her indigeneity, but it is also
her inability to be delimited or situated, by the constraints of the event and
the ideology product of the Prize itself. Maps do not offer accurate
representations of Earth’s lands not only because they cannot achieve perfectly
correct proportions, but also because they draw such neat lines of demarcation
between locations. Western progress narratives have painted indigenous peoples
as accepting of these enforced boundaries, but, again, these narratives elide
competing narratives of subversion and contestation that are much more
emblematic of indigeneity. As Sirleaf occupies her three main positions, then,
she changes her language—the audience she addresses and her use of figurative
language. <o:p></o:p></div>
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Furthermore, as Meghan and
Mikaela have pointed out, Sirleaf also plays a lot with the chronology of her
speech, referring to past, present, and future in “non-Western” ways. To that
point, in many Postcolonial works of literature, narratives are often told “a-chronologically,”
with less attention to the placing of events and more attention to the events themselves,
sometimes the repetition of these events to give them more emphasis and to
force readers to keep re-seeing them in new lights. <o:p></o:p></div>
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Sirleaf addresses her past,
Liberia’s past, and the history of the Nobel Peace Prize, but she does not do
so to focus on what has been accomplished. She does so, instead, to argue for
what we might call continuous improvement—in Liberia, Yemen, all of Africa, and
everywhere. In doing so, she rejects the narrative of progress that ideology
products attempt to impose on indigenous cultures, narratives which say,
“You’ve made it! Now, we’re going to ‘save’ another country!” Sirleaf rejects
the Nobel Prize’s final period, replacing it with a comma, a breath that sets
up a continuation to the narrative.<o:p></o:p></div>
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Now, this might not be what
Sirleaf intended at all. Our lens of subject position may not have provided the
correct framework to analyze Sirleaf’s discourse. However, I think Royster’s
“kaleidoscopic” framework allowed us to “visualize” Sirleaf’s discourse within
a healthy contact zone, a discursive space not defined by the drawing of
borders themselves (especially given the multiple positions she occupies on
stage), but by the recognition of the collision of borders and boundaries that
not only calls them into question, but sees them as transmutable and
transportable. <o:p></o:p></div>
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If we were to go back and do this
assignment over, I would push heavily to provide something similar to what
Ashley, Andrew, and Stephanie did. Our approach privileged multiplicity in
subject position, so it’s ironic that we offered only one map. I liked being
able to see multiple representations, multiple schemes of delimitation that
challenged the codified, Western narratives of definition, demarcation, and
progress. Like our visualization, their approach may not have been correct, but
they achieved a level of thoroughness that we did not in their extremely
hybridized approach. Data can be mined and visualized in so many ways. Thus, it
is important to not just present one projection of the data and, consequently,
position it as the only projection of data.<o:p></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-13845688574421470252016-02-26T11:08:00.003-05:002016-02-26T11:08:44.344-05:00Sirleaf's Subjectivity: Analyzing Position through DiscourseIn analyzing Ellen Johnson Sirleaf's Nobel speech, Sean and I elected to use the provided discourse analysis categories (transtextual, contextual, intratextual) as a deductive scheme, but with the added dimension of subject position analysis offered by Jacqueline Jones Royster. Interestingly, even though we approached the analysis differently than Travis and Mikaela, our two groups ended up with some very similar <a href="https://prezi.com/c9japnnhadkv/discourse-analysis-through-the-lens-of-subject-position-me/">results</a>, suggesting the significance of subject position - what Travis refers to as "identity spaces" in his post - and audience invocation in Sirleaf's speech.<br />
<br />
Royster's subject position analysis was one of the first things that came to mind as I read Sirleaf's speech. Royster argues that in analyzing subjectivity, "lenses include the process, results, and impact of negotiating identity, establishing authority, developing strategies for action, carrying forth intent with a particular type of agency, and being compelled by external factors and internal sensibilities to adjust belief and action (or not)" (1117). These lenses reveal much about Sirleaf's speech and the negotiations of identity and agency within it.<br />
<br />
In invoking and addressing multiple audiences, Sirleaf identifies herself from multiple standpoints - woman, African, Liberian, Nobel award winner - and speaks across these subject positions to emphasize both Liberia's local needs for continued democratic progress and the status of women worldwide. Sean and I noted Sirleaf's repeated strategy of invoking histories to mark these identities, from her opening statements positioning herself as a "successor to the several sons and one daughter of Africa who have stood on this stage" to her discussion of her own "lifetime journey to Oslo." It is in this latter section, as Mikaela also pointed out in her blog post, that Sirleaf seems to employ her most concrete expression of indigeneity. By connecting her service work to the teachings of her parents and grandmothers, Sirleaf situates her political career and her Nobel prize within a particularly Liberian set of values. In doing so, she asserts Liberia's agency to speak and be heard for its accomplishments.<br />
<br />
This type of positioning is key for Royster, who uses the example of the African American community to point out ways that marginalized groups "[have] seen and [continue] to see [their] contributions and achievements called into question" (1119). She claims that subjectivity analysis allows us to more deeply consider the power structures that determine who has the "authority to speak and to make meaning" (1119). Considered through this lens, Sirleaf's attention to Liberia's future rather than its past of conflict suggests that she is utilizing her moment of authority to speak <i>to </i>Liberia (as she addresses the Liberian people directly) and to help make a new global image of her country. As much time as Sirleaf spends invoking histories in her speech, she does not linger on Liberia's history. While one could argue that this represents a lack of indigenous expression on her part, in my reading, it is an expression of the Liberian identity that needs to be represented on a global scale.<br />
<br />
<br />
Royster, Jacqueline Jones. "When the First Voice You Hear is not Your Own." <i><span style="font-family: "Times New Roman",serif; font-size: 12.0pt; line-height: 200%; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;">The Norton Book of
Composition Studies. </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ed. Susan Miller. New
York: W.W. Norton & Co., 2009. 1117-1127. Print. </span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3901303575098704153.post-6124875159894954562016-02-26T07:18:00.001-05:002016-02-26T07:18:43.468-05:00Mapping Indigeneity: On the Difficulty of Engaging in Cross-Cultural Dialogue<div class="MsoNormal">
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<a href="https://www.uml.edu/Images/Leymah-Gbowee-60-Michael-Angelo-for-Wonderland-copy_tcm18-144825.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="https://www.uml.edu/Images/Leymah-Gbowee-60-Michael-Angelo-for-Wonderland-copy_tcm18-144825.jpg" width="320" /></a></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> As
per the usual, my understanding of my group’s <a href="http://ear15d.wix.com/exploratorythree" target="_blank">exploratory</a> has changed after our
class discussion. While composing the map, my group was excited. The
intertextual, contextual, and transtextual framework seemed relatively
straightforward, and we envisioned a layered map that readers could navigate
through in different ways. However, it was during our class when I realized
that we never used the map to argue for the presence of indigeneity in Gbowee’s
Nobel lecture. Presumably noting the speaker’s indigeneity is not sufficient,
but how could we truly delve into Gbowee’s transtextual influences as outside
readers? We noted several more obvious or explicit references to the Bible,
Martin Luther King, Jr. and the women of the Congo, but how many more did we
miss? <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> The intertextual mapping was the
most straightforward. Using frequency as our metric and basing our map on
several of the examples provided us a way to enter into the text and create an
inductive theoretical framework for reading Gbowee’s key concepts and themes. Reflecting
on these sections now, we could make an argument for the indigeneity of Gbowee’s
speech based on her key concepts. As Stephanie notes in her blog post, “I
believe Ms. Gbowee was attempting to, by combining the discourse communities of
(1) women; and (2) those working toward nonviolent resistance in the face of
atrocious violence, was calling her sisters to create a new global,
inter-culture discourse community.” Gbowee was addressing concerns from a
position of indigeneity, but she was also trying to move towards coalition
building across nations and discourse communities. <o:p></o:p></span></div>
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<span style="font-family: "Times New Roman",serif; font-size: 12.0pt;"> Our contextual map was intended to
serve multiple purposes. On one hand, the video of the speech would allow viewers
to gain a sense of the immediate context surrounding the document, noting the
differences in intonation, volume, and inflection that a print document simply
lacks. The video, with its visual and oral components, has semiotic meaning beyond
the text of the speech. Next, we wanted to contexualize the speech for our
(presumably Western) audience. The hypertext speech includes both links to the
organizations, events, and so on that Gbowee mentions and similar concepts
within contemporary Western media. This map serves to increase a reader’s
understanding of the text, but also make the reader more aware of the
conflicting ideas and conflict that he or she brings into any reading. For this
reason, some of our links are more closely tied to circulation. <o:p></o:p></span></div>
<span style="font-family: "Times New Roman",serif; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US; mso-fareast-theme-font: minor-latin;"> Discourse
circulates, of that I’m certain. Ideas don’t exist within a vacuum, but are
rather informed by contexts and ideologies. And yet these ideologies and influences are
incredibly difficult to map. (Unless you’re using the hyperbolized and sensationalized
rhetoric of say, Donald Trump, as an example. His ideological influences are
far more explicit.) We experienced this difficulty of mapping in our
transtextual map—to a certain extent, we weren’t able to precisely pinpoint
what had influenced Gbowee, and so we settled for an overview of historical
conflict in Liberia that Gbowee was certainly responding to. How do we
meaningfully engage across differences in a world shaped by colonialism? Are we
able to be “together-in-difference” as Mao advocates for, or is the most we can
do simply acknowledge our own transtextual influences and, as Royster argues,
learn to become better listeners? </span>Unknownnoreply@blogger.com0