Rhetoric and Public Culture

There has been major disagreement among scholars about the date of composition of the De Inventione; proposed dates range from the late 90s to the early 70s BC. Based on primary sources such as the De Inventione and the Brutus, this article provides a detailed reassessment of the question and shows that there are strong reasons to believe that 87 BC is a plausible terminus post quem, that 86–84 BC is the main period of composition, and that the end of composition can be dated to late 84 / early 83 BC.

يعتبر “التحليل الإيجابي للخطاب” منعطفا حديثا في مجال التوجهات النقدية في تحليل الخطاب، فهو يركز أكثر على لحظات التحرر والفاعلية بعكس التحليل النقدي للخطاب الذي يتوجه بشكل كبير إلى خطابات القهر والمظالم.

ولا يعتبر التحليل الايجابي للخطاب بهذا الفهم منهجية بحثية منفصلة أو منهجا بديلا ومغايرا للدراسات النقدية للخطاب، بل هو تحوّل في “التركيز التحليلي” بالاندماج أكثر في بيئة تصميم البدائل التي تتطلبها أسئلة التغيير الاجتماعي، بدل الدوران في فلك النقد التفكيكي، ولهذا فهو يندرج في حقول الدراسات النقدية للخطاب التي تزاوج بين إمكانات تحليل الممارسة اللغوية والممارسة الاجتماعية.

وتستمد ترجمة هذا الفصل الذي كتبه توم بارتلت ضمن “دليل راوتليدج في الدراسات النقدية للخطاب” الصادر عام 2018 أهميتها من الحاجة الملحة لدفع الجهود البحثية نحو مناطق الإجابة على أسئلة التغيير الاجتماعي، بجانب تقديمها لنبذة مختصرة لمنظور “التحليل الإيجابي للخطاب” الذي تندر فيه المساهمات العربية سواء من ناحية البحث أو الترجمة.

This book explores representations of saints in a variety of Latin and Greek late antique hagiographical narratives, such as saints’ Lives, martyr acts, miracle collections, and edifying tales. The book examines techniques through which the saints featured in such texts are depicted as heroes and heroines, i.e., as extraordinary characters exhibiting both exemplary behaviour and a set of specific qualities that distinguish them from others. The book inscribes itself in a growing body of relatively recent scholarship that approaches hagiographical accounts not just as historical sources but also as narrative constructions. As such, it contributes to the development of a scholarly rationale which increasingly values imaginative and fictional aspects of hagiography in their own right, with the aim of answering broader questions about narrative creativity and ideology. For instance, individual chapters examine how hagiographical accounts mobilize and capitalize on earlier literary and rhetorical traditions or narrative models. These questions are specifically addressed to explore the narrative construction of characters. The chapters thereby encourage us to acknowledge that many hagiographers were more skilful than is often accepted.

This paper forwards as a proposal to conduct a study that will explore and examine the role of CEOs as communication leaders among the leading media government-linked companies. All the other C-level executives who will be later identified as part of the top-level corporate communication team will be included. Their collective narratives are expected to yield ideas concerning how their respective corporate communication schemes are structured, managed and practiced. The main research question is: how does the role of the CEO influence or mediate in the relationship between communication leadership and corporate reputation strategies? By addressing this main question, new forms of knowledge can be derived. The most crucial among which is how the leading media government-linked companies are utilizing their media resources and C-level talents to promote corporate reputation. This of course is in view of their high vulnerability to strong institutional/political pressures. A qualitativ...

This essay discusses the problems raised by book challenges in the public schools and offers practical and philosophical responses to censorship. It also summarizes the legal history of book censorship in schools and libraries and provides a list of often challenged books that should be used in the classroom. We cannot protect our children from this world, which is a scary place. The only thing we can do is help them develop an inner strength to meet the inevitable challenges they will face. -Young Adult Novelist Katherine Paterson, Foerstal Interview, pp. 168-69. Imagine you are a new ninth-grade language arts teacher, fresh out of college, filled with big ideas, and inspired by the large number and wide variety of books for young adults. You assign your class a novel by well-known (and critically-acclaimed) young adult author Chris Crutcher, and everything seems to be going well. The students appear to like the book, the class discussions are lively, and you are certain you are teaching them about reading, interpretation, and argument. Best of all, students actually seem to be enjoying themselves. Then your principal calls you into her office, closes the door, and tells you there's been a complaint by one of the parents-

Colleges and universities throughout this world are realizing the importance of engaging in and building mutually-beneficial relationships with their key publics through social media. The introduction of the microblogging tool known as Twitter extends the use of social media in higher education, beyond the classroom, and into the realm of public relations where it can be just as effective. Now, colleges and universities are capitalizing off of its potential as a public relations tool. Twitter allows colleges and universities to better connect with their technology-consumed publics trough dialogic and interactive two-way communication. This study examines how 155 colleges and universities use Twitter as a relationship-building and communication tool. Grounded in Kent and Taylor's (1998) dialogic principles and Grunig and Hunt's (1984) four models of public relations, this dissertation is based on a content analysis that examined higher education use of Twitter as a means of communication. This study analyzed the individual tweets (N = 1,550) of 155 colleges and universities during a twoweek sampling period. The data revealed that 38.5% of the tweets aligned with the dialogic principle of Conservation of Return Visitors, while 49.7% of the tweets aligned with the Press Agentry/Publicity model of public relations. Medium interactivity was featured in the iii majority of the tweets. In addition, the general community was the most targeted public of the tweets, while self-promotion was the most featured theme of the tweets. When analyzing the individual tweets, it was confirmed that many colleges and universities are not following the most-commonly accepted relationship-building strategies, such as dialogic and two-way communication. As one of the first studies of its kind, this dissertation offers insight into how colleges and universities are using Twitter to communicate and build relationships with their key publics. It extends upon the existing knowledge of how social media, such as Twitter, can be used in a dialogic public relations context. Furthermore, it offers insight into how Twitter can be used in collaboration with traditional public relations theories, such as the four models of public relations. It concludes with implications of how colleges and universities can use Twitter to build and maintain mutually-beneficial relationships.

Colleges and universities throughout this world are realizing the importance of engaging in and building mutually-beneficial relationships with their key publics through social media. The introduction of the microblogging tool known as Twitter extends the use of social media in higher education, beyond the classroom, and into the realm of public relations where it can be just as effective. Now, colleges and universities are capitalizing off of its potential as a public relations tool. Twitter allows colleges and universities to better connect with their technology-consumed publics trough dialogic and interactive two-way communication. This study examines how 155 colleges and universities use Twitter as a relationship-building and communication tool. Grounded in Kent and Taylor's (1998) dialogic principles and Grunig and Hunt's (1984) four models of public relations, this dissertation is based on a content analysis that examined higher education use of Twitter as a means of communication. This study analyzed the individual tweets (N = 1,550) of 155 colleges and universities during a twoweek sampling period. The data revealed that 38.5% of the tweets aligned with the dialogic principle of Conservation of Return Visitors, while 49.7% of the tweets aligned with the Press Agentry/Publicity model of public relations. Medium interactivity was featured in the iii majority of the tweets. In addition, the general community was the most targeted public of the tweets, while self-promotion was the most featured theme of the tweets. When analyzing the individual tweets, it was confirmed that many colleges and universities are not following the most-commonly accepted relationship-building strategies, such as dialogic and two-way communication. As one of the first studies of its kind, this dissertation offers insight into how colleges and universities are using Twitter to communicate and build relationships with their key publics. It extends upon the existing knowledge of how social media, such as Twitter, can be used in a dialogic public relations context. Furthermore, it offers insight into how Twitter can be used in collaboration with traditional public relations theories, such as the four models of public relations. It concludes with implications of how colleges and universities can use Twitter to build and maintain mutually-beneficial relationships.

minutes-with-thomas-tweed/ Five minutes with Thomas Tweed: "We might see a Muslim, Hindu, Jewish, or Buddhist U.S. president before we see an avowed atheist." Despite the separation of church and state set out in the First Amendment of the U.S. Constitution, religion has been an important part of politics for much of the country's history. But are the softening views towards gay marriage and the acceptance of greater religious diversity among political candidates signalling a change in American religious attitudes? USApp Editor, Chris Gilson talks to Thomas A. Tweed , the Harold and Martha Welch Endowed Chair in American Studies at the University of Notre Dame, and president-elect of the American Academy of Religion, about religion and how its role in contemporary American society may be evolving.

Oskarżenie i obrona 2 nie rozstrzygają o śmierci. Śmierć bowiem natura w jawnym 3 głosowaniu wszystkim uchwaliła śmiertelnym w dniu ich narodzin 4. Sprawa 1 Tłumaczenie oparte na wydaniu zawartym w: H. Diels, W. Kranz, Die Fragmente der Vorsokratiker, Griechisch und Deutsch von Hermann Diels, herausgegeben von Walther Kranz, Zweiter Band, Dublich/Zürich 1969 13 , s. 294-303, skonfrontowanym z propozycjami rozumienia tekstu w wydaniach T. Buchheima, D. Spatharasa i w licznych przekładach mowy Gorgiasza. 2 Według M. Untersteinera (Sofisti. Testimonianze e frammenti, a cura di M. Untersteiner, Milano 2009, s. 308) jest to pierwsze odnotowane w literaturze wystąpienie terminu a)pologi/a. 3 Słowo "jawny" (fanero /v) występuje w Obronie Palamedesa dziesięciokrotnie (w par. 1; 8; 10; 12; 24; 35; 36-trzykrotnie). Ponadto, trzykrotnie pojawia się synonimiczny przymiotnik safh /v (3; 5 dwukrotnie; 33) i raz e)mfanh /v (4). "To, co jawne" występuje w znaczeniu tego, co "łatwe do zauważenia", "postrzegalne zmysłowo", "widoczne", "oczywiste" w sensie zmysłowym, ale również w znaczeniu tego, co oczywiste rozumowo (np. będąc konieczne ze względu na prawo natury czy stanowiąc wynik argumentacji), bądź też "znane" czy "pewne". Antyteza tego, co jawne i niejawne, zaznacza się również w Pochwale Heleny (B 11, 13) w odniesieniu do sfery mniemania, która-wiązana przez Gorgiasza z filozofami przyrody (meteorologami), dysputami sądowymi i dyskusjami filozofów-dotyczy spraw określanych mianem "niejawnych" (a ] ). Ta dominująca u Gorgiasza frazeologia "widoczności", "jawności", "oczywistości" jest z pewnością zależna od koncepcji wiedzy opartej na bezpośrednim poznaniu empirycznym (por. przypis 21). Opozycja "jawne-niejawne" odnosi się nie tylko do badania przyczyn rzeczy czy też tego, co stanowiło przedmiot dociekań w znaczeniu fizykalnym (por. Pochwała Heleny), ale również niejawnych zdarzeń rozstrzygających o czyjejś winie lub niewinności (por. Obrona Palamedesa). Na temat Platońskiej polemiki z Gorgiaszową koncepcję poznania w dialogu Gorgiasz por. Z. Nerczuk, Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem, Wrocław 2002. 4 Wprawdzie motyw nieuchronności śmierci jest toposem literackim, to jednak nie wydaje się przypadkiem, że pojawia się również w Obronie Sokratesa u Platona i Ksenofonta, zważywszy na zależności pomiędzy Obroną Palamedesa a obiema apologiami, na jakie wskazują badacze. Wspólnymi motywami mów są: 1) śmierć jest nieuchronna, zatem nie jest prawdziwym nieszczęściem (Platon, Apol. 38cd; Xen., Apol. 27); 2) nieszczęściem jest dopiero śmierć niesprawiedliwa (Platon, Apol. 34e-35c; Xen., Apol. 28). To lekceważenie śmierci jako czegoś nieuchronnego odpowiada też stanowisku Sokratesa w Gorgiaszu (por. np. 522e), w którym Sokrates dowodzi, że to nie lęk przed śmiercią winien decydować o działaniach, ale troska o dobro. Motyw nieuchronności śmierci pojawia się również w żywocie Sokratesa u Diogenesa Laertiosa (II 35). Na temat wątku śmierci w literaturze greckiej zob. M. E. Moran, The Consolations of Death in

de l'Âge classique jusqu'au milieu du XX e siècle, est celle d'une interminable décadence, d'une longue survie scolaire sclérosée au milieu d'une déconsidération générale 1 . Au début du XIX e siècle, l'évêque écossais Richard Whately publie ses Elements of Rhetoric 2 , le grand manuel vingt fois réédité en Angleterre, en avouant au début de son livre qu'il a hésité à employer ce mot de rhétorique dans son titre, mot "apt to suggest to many minds an associated idea of empty declamation or of dishonest artifice" 3 . Ni le romantisme, au nom de la Sincérité, ni l'esprit scientifique, au nom de la Positivité, ne consentaient plus à faire place à la rhétorique qui ne survivait falotement que comme un enseignement poussiéreux, héritage de l'éducation libérale des Grecs et des Romains. Enseignement surtout clérical du reste : les esprits modernes et laïcs, attachés au raisonnement scientifique, s'étaient détournés de ces techniques « oratoires » floues, fallacieuses et verbeuses. En 1902, le nom même de « rhétorique » fut effacé en France pour désigner la première des lycées. 1 Marc Angenot a été invité en octobre 2008 à prononcer à l'Université Libre de Bruxelles la conférence d'ouverture du colloque « L'argumentation au coeur du droit », journées organisées par le Centre Perelman de philosophie du droit en vue de commémorer le cinquantième anniversaire de la publication du Traité de l'argumentation, la Nouvelle rhétorique de Chaïm Perelman et Lucie Olbrechts-Tyteca ( Paris, P.U.F., 1958). Il en a tiré le présent exposé où il rend hommage à son maître tout en exposant sa propre conception de la rhétorique et de la place qui lui revient dans les sciences humaines et en formulant de « nouvelles propositions pour l'étude de l'argumentation ». 2 R. WHATELY, Elements of Rhetoric (London, Murray, 1828). 3 Ibid., p. iii. Quelque chose demeure de cette défaveur qui ne manque certes pas de « bonnes raisons », des raisons avec lesquelles nous, sociocriticiens, analystes du discours, historiens des idées, devons consentir à vivre. De nos jours, « rhétorique », dans le discours ordinaire, demeure parfaitement péjoratif, proche de verbosité, propagande, démagogie, manipulation. Les journaux en attestent qui utilisent toujours « rhétorique » péjorativement. Ceci se constate spécialement en anglais. Je lis dans le New York Times : "President Bush's speech was long on rhetoric and short on substance." 4 . "Rhetoric" dans la presse américaine ne veut jamais dire que blabla, déclamation, tromperie, mensonge. Le discrédit moderne apparaîtrait total si l'on ne voyait pourtant que la réflexion sur l'argumentation publique et sur le discours persuasif ne disparaît pas vraiment, mais que les quelques grands livres qui en parlent, au 19 e siècle, ne sont pas le fait de rhéteurs et d'auteurs de manuels, mais d'hommes politiques comme Jeremy Bentham, dont le Book of Fallacies, 1824, est un écrit pénétrant, amusant et d'un intérêt toujours actuel 5 . Ou d'un philosophe et économiste comme John Stuart Mill dont le System of Logic de 1843 ne demeure pas moins d'une réelle pertinence 6 . La philosophie moderne, assure-t-on, s'était détournée de la rhétorique. Ceci aussi serait vrai si la rhétorique n'était pas conçue comme l'essence même de la philosophie par Nietzsche. Nietzsche qui commence son cours de rhétorique enseigné à Bâle par le banal constat que « dans les temps modernes, cet art est l'objet d'un mépris général », va mettre néanmoins la rhétorique au coeur de sa réflexion philosophique. Sa Darstellung der antiken Rhetorik, anticipant sur notre époque, formule en une proposition-clé le renversement fécond de la réflexion sur le langage : « Il n'y a absolument pas de naturalité non-rhétorique du langage. » 7 . 4 Cité par Wayne C.

The Conversation Keith Gilyard: Thanks for doing this, obviously. As you know, I have followed your work for some time with much appreciation, especially as you have laboriously developed the concept of rhetorical hermeneutics, which is a method for studying the production and reception of texts. Moreover, you are closely associated with the idea of cultural rhetoric, which you have defined on various occasions as the political effectivity of trope and argument in culture, and have made a case that English departments should be organized along lines of cultural rhetoric studies. I bring up all of this because sometimes folks in Rhetoric and Composition, many of whom see you as one of them, become nervous when cultural studies faculty try to become too involved in Rhet-Comp searches and hires. Yet, you provide strong intellectual support for the idea of cultural studies expanding into what some consider the realm of Rhetoric and Composition. In Reception Histories, for example, you use additional terms like rhetorically oriented cultural studies. In Disciplinary Identities, you term cultural rhetoric study a "specific rhetorical form of that heterogeneous movement known as cultural studies." Could you play with these ideas a bit more, speak some about the rhetorical paths that you have traveled on the way to your present advocacy and how you might address the concern I have noted? Any more magic triangles? Like culture, theory, textuality? Steven Mailloux: Well, thanks a lot for the opportunity to talk with you. The issues that you note in your question are still important to me, and you raise some of the challenges relative to where I'm going. I continue to be interested in thinking and rethinking the institutional context for our work in humanities and the social sciences through cultural rhetoric studies. Cultural rhetoric studies continues for me to be a way of rethinking various relationships among disciplines in the human sciences. There are some very specific reasons why I have adopted the term cultural rhetoric, and I hope we can have a chance to talk about these.

More and more organizations are attempting to use social media as a public relations tool to establish and maintain good customer relations. This study explores customers’ motives for using social media, the responses they expect from organizations, and predictors of positive electronic word of mouth (eWOM). Using a web questionnaire, this study surveyed 17,254 consumers in the United States and uncovered several significant findings. First, the study results suggest that protecting oneself and others from bad companies or products are the top two reasons for consumers to share information in social media environments. Second, the results suggest that consumers expect companies to change policies if they have negative experiences with the company and make negative comments. Empty apologies are the least effective response from companies. Others expect organizations to offer discounts on future products or services or give a refund in these situations. Third, the results of correlati...

We propose a set of six topics of inquiry into historical games as regards their feminine characters, and we illustrate them through an analysis of This War of Mine, Valiant Hearts and 80 Days. Historical games may include documented historical characters and fictive characters as well; the latter may aim to represent a type of real persons, or may be individualized as a purely fictional character. We argue that This War of Mine, Valiant Hearts and 80 Days have both strong and weak points in their construction of feminine characters, when taking into account the proposed set of indicators.

El artículo aborda en la primera parte y desde la perspectiva del representante austríaco en Río de Janeiro las noticias recibidas sobre la Batalla de Ayacucho. La víctoria militar, sin embargo, no sería suficiente para que la independencia fuera reconocida por todas las potencias europeas. Por ello, en la segunda parte se hace un acercamiento a las discusiones que tuvieron lugar entre Metternich -representante del legitimismo- y Canning, quien favorecía el reconocimiento de los nuevos Estados americanos.

How blessed we are to know what President Young taught us about our Heavenly Father— what kind of a being He is, what He is really like. How many people over the space of thousands of years have not even known that there is a Father in Heaven? How many individuals’ lives might have been different if they could only have known about our loving, merciful, and caring Heavenly Father? indeed, how blessed we are to have such teachings that center on the nature of our Father in Heaven. it is about God, our eternal Father, that i wish to speak today. The first article or principle in our declaration of faith as Latter-day Saints states, “we believe in God, the eternal Father” (Articles of Faith 1:1). i do not think it is accidental or coincidental that this statement comes first in our 13 Articles of Faith. The Prophet Joseph Smith said: “it is the first principle of the Gospel to know for a certainty the Character of God” (Teachings, 345). in other words, one of the foundation stones of t...

This paper explores how the 'sea' and the 'sea shore' bridge the gap between the self and the other by referring to specific critical ideas from the novels Chemmeen by T.S.Pillai and The Old Man and the Sea by Ernest Hemmingway. The aim is to examine the true nature of the 'self' that emerges out of fishermen's communities where their knowledge completely depends on oral tradition. As these men thrive between death and sea, it might seem to be formidable and coarse to many across the globe. But in the light of the comparative study of Chemmeen and The Old Man and the Sea, this paper analyzes how the concept of 'self' from the coast helps us to eliminate the 'indomitable other'. The analysis highlights the impact of fishermen's practical wisdom in minimizing the notion of the 'other' under the rubric of the modern philosophical term 'Empirical Philosophy. Sometimes the concept of 'the other' is formed from an extension of our fear and anxiety over our existence and position. The image of 'Giant Marlin' in The Old Man and The Sea, teaches about the presence of giant beasts in our life.

In classical Athens, a funeral speech was delivered for dead combatants almost every year, the most famous being that by Pericles in 430 BC. In 1981, Nicole Loraux transformed our understanding of this genre. Her The Invention of Athens showed how it reminded the Athenians who they were as a people. Loraux demonstrated how each speech helped them to maintain the same self-identity for two centuries. But The Invention of Athens was far from complete. This volume brings together top-ranked experts to finish Loraux's book. It answers the important questions about the numerous surviving funeral speeches that she ignored. It also undertakes a comparison of the funeral oration with other genres that is missing in her famous book. What emerges is a speech that had a much greater political impact than Loraux thought. This volume puts the study of war in Athenian culture on a completely new footing.

The history of higher education in the United States is deeply rooted in colonialism. All universities and colleges are built on land that was acquired through violence and genocide while many (especially those established west of the Mississippi River) were explicitly established as cultural beachheads against Native populations (Anderson & Syrluga, 2022; Clemmer-Smith et al., 2014). Universities were instrumental in colonization, as they have been as a tool to educate "savages" (read: nonwhite, nonwealthy, and nonmale) and have been key tools for continued resource extraction (Cordes, 2023). These violent histories have been mostly concealed or downplayed because they do not match the democratic ideals of that supposedly animate higher education. Although some universities have moved toward revealing these histories in an effort to promote reconciliation, others have continued to ignore, overlook, or hide the way that colonial legacies influence their structure and functioning. Thus, universities across the nation exist in this tensive relationship-simultaneously advocating for diversity, equity, and inclusion initiatives while being steeped in violence, exclusion, and de-culturalization (Klibaner-Schiff & Lozada, 2023). The Communication Studies discipline's pedagogical practices largely mirror the trends of higher education writ large (Na'puti, 2019). Historically, the discipline focused on public speaking pedagogy, building its teaching and learning practices from elocutionary practices that characterized white, wealthy, male aristocrats. Early textbooks on communication pedagogy, such as the Handbook of Instructional Communication (Mottet et al., 2006) or An Introduction to Communication in the Classroom (McCroskey & Richmond, 2005), neglected issues of racism, whiteness, and colonialism, instead focusing on matters of effectiveness with an unspoken deference toward white, bourgeoisie ethics. Even today, teaching and research in communication fields, such as interpersonal, intercultural, organizational, rhetorical, and group communication over-represent white scholars (Chakravartty et al., 2018), promote Eurocentric ideals (Wanzer-Serrano, 2019) and exclude scholars of color (Wilson et al., 2023). The communication discipline and our field of communication, teaching, and learning find themselves unable to completely sever their ties to settler/colonialism, white supremacy, and other dehumanizing ideologies. This forum is a space for scholars to pursue a radically different approach to the study of communication, and theorize it in the context of the teaching and learning process. Na'puti and Taitingfong highlight the historical complicity of University of California's

Both probing and accessible, this book presents, under the guise of a florilegium, a systematic, argued analysis of first the rhetoric, then the metrics, of Japanese verse. An introductory section, "Autumn Dusk," uses a discussion of the recurrence of the poetic phrase aki no yūgure to frame an overview of the themes, imagery, and tradition of Japanese verse. It also introduces a universalizing argument that will pervade the following more detailed and technical main sections: all of us can understand and benefit from Japanese poetry because, ultimately, "words work directly on us as words. We can only hope to listen to what they have to tell us with as open a mind as possible." (44) The first main section, "The Poetics of the Haiku," analyzes haiku rhetoric in terms of two figures, oxymoron and paradox. It argues that through an awareness of the "similarities and differences" conveyed through these figures a reader can interpret haiku images as "embodying typical or symbolic meanings," and that haiku poets have been able to achieve "innovation and variety of expression" by drawing on and revivifying the form's poetic tradition. (172) The following section, "A Metrics of Sevens and Fives," responds to the major theories of Japanese verse prosody. Kawamoto's argument here is complex, but his conclusions relatively simple. Basically, he sees the recitation of Japanese poetry as a matter of fitting a natural oral rhythm of alternating stress and bimoraic feet to written 'designs' of

In 2010, when I carried out ethnographic research among television stations in Kinshasa (capital city of the Democratic Republic of Congo), I was following journalists producing news reports. Therefore, almost on a daily basis, I participated in the editorial meetings, scheduled in the early mornings. During these meetings, the chef de rédaction and the various
journalists would discuss the themes to be filmed during the day and to be included in the evening newscast. One morning, the meeting started with a conflict. One of the female journalists, who had been working all night as she had been reading news reports on the radio, had found her clothes in the bathroom wet. She was supposed to wear these when returning home. It was not so much the fact that they were damp that led to anxieties; rather, she
wanted to know who had sprinkled them with water, and why. In her anger, she claimed that someone most probably had carried out kindoki (Lingala for sorcery; witchcraft) on her clothes, and that surely it had to be one of her colleagues. Obviously, no one confessed of having touched her clothes, and the journalist left the meeting with more questions than answers.
Everybody took her suspicion of kindoki seriously, as she was one of the news anchors of the television journal who seemed to attract a lot of fans. She was a rising star, and this certainly raised jealousy among some of her colleagues.
I take this anecdote as an introduction into one of the various phenomena that sit at the heart of this chapter: the dialectics of news media, religion and gender in sub-Saharan Africa. I present two case studies: the griotte (in West
Africa) and digital animatrices in Kinshasa (and its diasporas).

This document contains the proofs.

In this chapter, I propose to examine the prospects of American civil religion in the 2020s after its foundational notions have been subverted by Donald Trump as well as his allies and enablers. Can we still meaningfully talk about an American Creed that is accepted and adhered to on both sides of the political aisle and across a broad ideological spectrum? Or is the storming of the Capitol by a bunch of self-styled "patriots" the harbinger of a new era in American history in which even the idea of what constitutes patriotism, who stand for "the people, " and what the common principles and norms of the republic are will degenerate into tribal concepts? Are we on the brink of a major paradigm shift in the history of American civil religion?

Derived from Harlem’s century-old performative Ballroom culture that Jenny Livingston’s 1990 documentary Paris Is Burning made famous over 3 decades ago, kiki, or Kiki, or KiKi  is a burgeoning counterculture created and preserved by LGBTQ+ urban youth. Unlike the larger Ballroom culture of Harlem Drag, with origins dating back to the Harlem Renaissance, kiki has been paid little scholarly attention.  This entry focuses on the counterculture and the human beings that create and sustain its mission. To date, there exists little research attending specifically to intersex and asexual folk with regard to the kiki community and movement. The acronym LGBTQ+ is used, with the symbol for addition at the end as a recognizing, respectful gesture and an intentional open space for all folk not yet attended to in current research, but who are surely already a part of the movement, expressing themselves and creating spectacular and unique ways of being-in-the-world and getting through the day.

This paper contributes to the scholarly discussion on Radical Orthodoxy by analyzing its retrieval of Christianity. Such analysis will be grounded in two questions, each concerning reasons underlying the Radically Orthodox theologians' usage of Christian theology despite their dependence on the Platonic notion of participation (μέθεξις) and the validity of the movement's position if its proponents were to lean instead on Platonism/Neoplatonism. To answer these questions, the author formulates a twofold explanation constructed through library research. The first part investigates the Radically Orthodox theologians' argumentation for using Christian theology as shown in the work of John Milbank and Conor Cunningham. The second part evaluates a hypothetical case in which Ralph Cudworth, the Cambridge Platonist with whom the Radically Orthodox theologians claim resonance, were to argue for Radical Orthodoxy's antisecular agenda.

Universities face unique challenges when publicly (a)mending their complex histories, particularly around histories of racial exclusion and violence. We suggest that higher education institutions may use polyvocal expressions of public memory that blur epideictic and apologetic rhetorics, yet retain boundaries that serve institutional interests. We assess the case study of the memorial service for Dr. AutherineLucy Foster at The University of Alabama in March 2022 through the lens of Corporate Responsibility to Race (CRR), drawing four implications that generate insights into the ways complex institutional voice balances risk. We seek to demonstrate how a critical public relations framework, infused with critical rhetorical approaches to public memory, holds value for a productive examination of attempts to amend hurtful pasts.

MORE THAN A FEELING: THE TRANSMISSION OF AFFECT AND GROUP IDENTITY Lauren Fine English Department Bachelor of Arts This thesis explores the implications that the transmission of affect (when one person’s emotions are transferred through pheromones and visual cues to trigger a similar affective response in someone else) could have on the study of rhetoric, specifically how we understand rhetorical situations involving large groups. According to Kenneth Burke, our identities are made up of the groups we identify ourselves with, which makes our identities largely based on emotionally connecting with other people. When groups are gathered together, particularly in emotionally charged situations, this emotional connection is often triggered by the subconscious transmission of affect. Transmission can lead a whole group to experience the same emotion, and if the members of the group also interpret the emotion in a similar way (either through situation or communication), the crowd will dev...

The research object of the article is the search for answers to the following questions: to what extent were Machiavelli's ideas on political solutions and the future of Florence and Italy determined by the heritage of political and legal thought? Did he see this heritage as a form of legitimising his suggested political solutions and an unquestionable authority? In such a case, it is also reasonable to ask whether it was a constraint on his original ideas? Or maybe, since he is known for the idea that the end justifies the means, he referred to this heritage in a completely instrumental manner? To put it in another way, did he treat this heritage as a pillar or just a facade of his work? This analysis of Machiavelli's treatises led to the conclusion, that this heritage was just a beautiful façade for him, because although referring to it is an important part of his narrative about the world of politics, moreover, he proved that using it does not have to be less important and boring at all; his innovative and bold ideas, which are independent of the existing discourse about politics, are in the foreground. It is because of those ideas that his treatises are still a compulsory read for all those wishing to debate substantively about the state, law, and the mechanisms of politics.

[This essay first appeared on the LA Progressive website on 7/10/2024.] With a presidential election coming up in less than four months, we once again find ourselves at a crossroad. Will we continue to recover from our recent Covid epidemic or will we retreat further into the unreal world of Donald Trump, the world of climate change being a hoax, the 2020 election being “stolen” from him, and of authoritarian, white, Christian rule being the ideal? For much of our history we have thought of ourselves as an “exceptional” country. But like many other nations, we have our plusses and minuses. As much as we revere George Washington and Thomas Jefferson and admire their noble qualities, they were also slave owners. And from the very beginnings of our history, Whites were taking land away from Native Americans, and for over two centuries these practices continued. This “double-edged sword” continued throughout our history. We had Lincoln, Frederick Douglass, the Progressives, Franklin Roosevelt,  Martin Luther King, Jr., and the Civil Rights legislation of the 1960s, but also--in addition to slavery and the treatment of Native Americans--the Ku Klux Klan, southern segregation (all the way up to the 1960s), and George Wallace darkened the pages of our history We also had our earlier prejudices against certain types of immigrants. Abroad we also had our ignoble days or years. And we have been at crossroads before. Think back to the 1860 election. Lincoln’s chief rival was the pro-slavery Kentuckian John C. Breckinridge, who won nine southern states. If he had bested Lincoln, slavery would not have ended when it did. But on that occasion, to use Lincoln’s phrase just months after his election, “the better angels of our nature” triumphed. Will they do likewise in November 2024?

art of the implicit charge of this task force is to call the presidency to its ethical obligations, most particularly with respect to its rhetorical activities. And yet as any observer of the ongoing four-year cycles of presidential campaigning has come to see, American political discourse is saturated with candidate rhetoric designed to display "character" and surrogate rhetoric designed to cast doubt on the character of rival candidates. Talk radio often excoriates the character of political opponents as a premise and primary subject of political conversation. We distract ourselves with indignation, yet have trouble finding a purchase for reflective ethical inquiry and mutually respectful policy debate. In some 318 TASK FORCE REPORTS CHARACTER AS RHETORICAL PROOF Ethics, and the perceived enactment of ethics in the performed character of the speaker, form part of the "proof" of any discourse, from the audience's point of view. This form of proof Aristotle called ethos. 2 To ethos (the depicted character of the speaker or implied author), contemporary rhetorical theory has added concerns with how texts represent not only their authors but also their listeners and readers (second persona; implied audience); and how the text represents other human agents. 3 Listeners do and should assess the ethical character of a speaker as part of the speaker's general argument; the rhetorical text itself is a guide, though in the age of ghostwriting not always a reliable guide to presidential ethos. 4 Assessments of presidential ethics properly include a consideration of how the president depicts not only himself or herself but also other human agents. ETHICS OF COMMUNICATION IMPLIED BY RHETORIC ITSELF The act of engaging in rhetoric, as speaker or listener, implies ethical obligations for both. Karl Wallace wrote that "communication carries its ethics within itself," by which he meant that "public address of any kind is inseparable from the values which permeate a free and democratic community." 5 Wallace argued that in a democratic society, speakers have an implicit obligation to meet certain ethical standards-they should be well informed on the subjects they address and should acknowledge legitimate opposing views; they should be fair and accurate and should help their listeners to arrive at fair judgments by cultivating the "habit of justice"; they should reveal the sources of their motives, information, and opinion; they should make themselves publicly accountable and should prefer public to private motivations; they should "acknowledge and respect diversity of argument and opinion"; they should respect dissent. 6 Employing Wallace's sense of the implicit ethical rules of democratic rhetoric, Christopher Lyle Johnstone argues that Ronald Reagan's 1984 campaign rhetoric was deficient in meeting "the procedural standards of intelligent public deliberation and judgment." 7 He has bequeathed us a vision of the political process in which the values and forms of democratic decision-making have been replaced by activities and expectations geared more to entertainment than ETHICAL RESPONSIBILITIES 319

The dominant grammar of visuality often circulated through dominant and white supremacist visual tropes-such as the "welfare queen"-produce shortcut readings of Black womanness that rest easily on the suffocating logics of desubjectification. However, situated at the intersections of myriad oppressions, we argue that Black queer feminine fugitive performance is a fecund site of refusal to such readings. To illustrate this, we trace Chattanooga-based rap artist BbyMutha-a Black queer woman who has four children-as an exemplar of Black queer feminine fugitivity. BbyMutha's performance incites queer corrections, diversions, and disruptions of controlling readings of BbyMutha. BbyMutha's various performatives provide opportunity to imagine queer possibilities of Black queer feminine fugitivity and futures outside of white cisheteronormative negation. She holds her Black baby in one arm as the child drinks from a baby bottle and looks toward the camera, as if to silently signal to readers of The New Republic that they and their mother are in distress and need rescuing. With the other arm, the Black woman takes a drag off a cigarette. She sits profile and her face appears vacant with a subtle accent of exhaustion. They sit in what is presumably their home-perhaps a low-income apartment-although the background is too blurry to discern. Above the photograph is the text "DAY OF RECKONING.