landrecognition

deep, and reciprocal relationship to the land you dwell on and theIndigenous people of that land—to carry those histories, cultures, andteachings with you in your writing, research, teaching, and everyday prac-tice.

what about the practicesthat scare us, challenge us, leave us with few answers or unarticulatedmeanings?

A relational scholarly practice is about developing a relationship withIndigenous intellect. I am going to encourage you, dear reader, to developa rich, deep, and reciprocal relationship to the land you dwell on and theIndigenous people of that land—to carry those histories, cultures, andteachings with you in your writing, research, teaching, and everyday prac-tice.

“To think about rhetoric, we must think about bodies. To do thismeans also to articulate how scholars’ own bodies have intimately informedour disciplinary understanding of rhetoric” (39). To develop a relationa

being a good storyteller means creating anintimate and participatory relationship with the audience

cultural rhetorics is a“temporarily, hopeful intervention” designed to make space for anothergeneration of scholars to write and research in their language, on theirterms, and for and with and alongside the communities they value.

he concept of relationality—a core practice and worldviewthat guides and frames my orientation to knowledge making

Relatives

ave been afraid of snakes since I was around seven years old.

ics. Cultural

me rhetorical sover

ity for another, a cultural violence enaacts of physic

specifically, the development of educatio"the eradication of all traces of tribal identity and culture, recommonplace knowledge and values of w

ers "as much as to say... 'Is it right for me to take a white man'sname?' " (Sioux 13

ves. Shortly thereafter, however, this sametechnologywould be used to change the

GENDER, SEXUALITY, AND SHIFTING STYLES: KNOWLEDGEPRODUCTION AND CODIFYING LANGUAGE USE IN STYLEGUIDES

inquiry often treatsculture as an object (or context), as a process (or assemblage), or some combination of the two

we made the argument that cultural practices are built, shaped, and dismantled based on theencounters people have with one another within and across particular systems of shared belief. Mari providesan excellent example here of how responsibility is not a set of static practices but is dependent on theencounters we have in particular communities.

it's not just about having a lot of information; it'sabout being responsible with that data, too.

a crafting group.

Relationality,

"decolonial," we're referring specifically to stories from the perspective ofcolonized cultures and communities that are working to delink from the mechanisms of colonialism.

"cultural rhetorics" deliberately,

the canonization of idealized Western(colonial) systems and worldviews (imperial).

discipline, built, as Foucault tells us:by groups of objects, methods, their corpus of propositions considered to be true, the interplay ofrules and definitions, of techniques and tools: all these constitut[ing] a sort of anonymous system,freely available to whoever wishes, or whoever is able to make use of them, without there beingany question of their meaning or their validity being derived from whoever happened to inventthem. (222)

to instruct its participants in thedominant practices of that cultural community and to reward them for following the rules of that community

the way that different cultures have different waysto draw relations between stars in the sky, and how naming those relations, those constellations (Ursa Major,the Bear, the Big Dipper, the pathway to Sagitarrius) is an act of meaning-making

constellation, however, allows for all the meaning-making practices and their relationships tomatter. It allows for multiply-situated subjects to connect to multiple discourses at the same time, as well asfor those relationships (among subjects, among discourses, among kinds of connections) to shift and changewithout holding a subject captive

people11 make things (texts, baskets, performances), people make relationships, people make culture.

constellation

It's interesting how you chose De Certeau to talk about rhetoric—not a lot ofpeople really think of him as a "rhetorician.

as always-already rhetorical

to understand how the making of culture occurs through everyday practice instead of through official,sanctioned dominant acts of cultural installation (xiv).

is to surface, recognize, extend and intervene in how rhetoric scholars think about culture

scholars in rhet/comp rely on this object-oriented approach to cultures because itallows us to select "exemplars" from specific oppressed cultural traditions as a way of feeling good about howinclusive our discipline has become.

"object-oriented,"8 we mean scholarship that identifies "culture" as an object of inquiry, one that can be isolated fromother human, economic, political, geographical, historical frameworks that exist around and within it.

anthropology, sociology, cultural studies andfrom the borrowings that folks in rhet/comp studies have initiated from these inter/disciplines.

as a static object. T

a partialconstruction of our definition of the practice of cultural rhetorics.

is an important one for the discipline ofrhet/comp, it is not the model that guides us.

r several reasons.

the kind of place where the audience is asked to participate inthe performance

as themselves, representing their ownexperiences with cultural rhetorics practice/methodology apart from the collective

, the questions that s/he asks have helped us think more deeply, more persistently, and more broadlyabout our collective work and its relationship to the discipline of rhetoric and composition.

name using one of the original languages of the place6 where much of this article waswritten,

—the kindAristotle liked best

working through ideas for the article, yes, but also working throughour relationships with one another; renewing familiar patterns, starting new ones.

and sage theentire house before I head into town to bring back local supplies—smoked whitefish and pasties.

This is Odawa territory

a writing retreat to finish this article.

Summary

Summary

Thus the profound changes begun in 1769 continue to echointo the present

Missions

In 1542, an expedition led by the Portuguese navigator Juan Rodríguez Cabrilloset sail from Navidad on the northwest coast of Mexico to explore the northernterritories

Father Junípero Serra

Father Juan Crespí

Miguel Costansó,

1769

the Visitor-General José de Gálvez

Philippines

Theisland of Queen Calafia is described in the novel as being “at the right hand ofthe Indes” and the early explorers, including Cortés, expected to find it within10 days of sailing off the Mexican coast. Thus the name came to be applied tothe Baja California peninsula

The name “California” probably derives from a European adventure novelpublished in 1500 by the Spaniard Garcí Ordóñez de Montalvo. His book, LasSergas de Esplandián (The Exploits of Esplandián),

ueen Calafia.

California was one of the last frontiers

western mainland of present-day Mexico.

political, religious, and military power overthe former Aztecs, their vassals, and outlying tribes was rapid and quiteremarkable

Sebastián Vizcaíno

relationality

cultures are made up of practices that accumulate over time and inrelationship to specific places. Practices that accumulate in those specific places transform those physicalgeographies into spaces in which common belief systems can be made, re-made, negotiated, transmitted,learned and imagined. Under colonialism/capitalism, however, not all cultures are seen as equal—some arebelieved to be dominant/civilized while others are seen as marginal/savage

"relationships do not merely shape reality, they are reality"

, rhetoric is not so much about"things" as it is about "actions." This orientation towards actions, then, teaches us how particular practices—ways of thinking, ways of problem solving, ways of being in the world—are valued (or not) within specificcultural systems and/or communities.12 We believe studying those power relationships is central to the projectof studying rhetorics

"rhetorics" refers both to the study of meaning-making systems and to thepractices that constitute those systems.

So, instead of letting ourselves get caught up in "center/margins" binaries, we're more interested inoffering a way of thinking about practices like "culture" and "rhetoric" that makes it clear that everyone hasthem.

For us, all rhetorics are cultural. All rhetorics are global. All rhetorics have histories andtraditions

cultural rhetorics scholarsinvestigate and understand meaning-making as it is situated in specific cultural communities.

"culture" is a concept whose meaning is highly contested. But we have a story about how we use theidea of "culture" in cultural rhetorics work

sometimes we forget that theassumptions underneath our theory/practice aren't widely shared.

In practice, cultural rhetorics scholarsinvestigate and understand meaning-making as it is situated in specific cultural communities. And when wesay "cultural communities," we mean any place/space where groups organize under a set of shared beliefs andpractices—

The next European visitor to California was Francis Drake

While the Spanish explored Baja California before 1540, more than200 years passed before Alta California became a Spanish colony.

The Spanish Conquest and Empire

ablo Tac

Quechnajuichom

Significance: The Importance of California Natives

Amongthe Maidu,

Mono and Owens Lakes

Shastans

Miwoks and Yokuts

Costanoans

Chumash

with women and children as helpers.

engage in war.

The Gabrielino warriors usedheavy wooden clubs, reed armor, and bows and arrows.

acorns,obsidian, and deerskin

influenced by Catholicism in a syncretic way, mixing European and nativebeliefs, but it is unclear to what degree

believed the earthwas created by a divine brother and sister, who formed the first human,Wiyot, a male who was self-generating (he had children without a woman)

worshiped the god Qua-o-ar, also called Chingichngish.

a Cupan-speaking people. Part of the Uto-Aztecanfamily of languages, Cupan is linguistically related to languages of the PuebloIndians in New Mexico and the Aztecs of central Mexico

Los Angeles and OrangeA Closer Look: Six Regional Peoples 19

Gabrielino/Tongva

Sierra Nevada

Humboldt Bay

Sacramento or Stockton. The bay gives easy access to the fertileSonoma and Santa Clara Valleys

San Joaquin Rive

MorroBay

Los Angeles, San Gabriel, and San Fernando Valleys

North of Santa Barbara

Coast Range

an Francisco Bay

All of these systems grew out of this land of tremendous contrasts:

central and northern California.

as many as 300,000 peoplelived in California before the first European settlement

The native peoples in California were scattered and they spoke more than100 different language

NOMMO

Rhythm

proffers an Afrocentric model in which Nommo is graphi-cally posited as the center around which eight elements—rhythm,soundin’, stylin’, improvisation, storytelling, lyrical code, image mak-ing, and call and response

(1) signification, (2)personalization, (3) tonal semantics, and (4) sermonic tone

he modes are (1) call-response, a series of spontane-ous interactions between speaker and listener; (2) signification, the artof humorous put downs, usually through verbal indirection; (3) tonalsemantics, the conveying of meanings in Black discourse through spe-cifically ethnic kinds of voice rhythms and vocal inflections; and (4)

Females are seen as morereligious than males, and those less formally educated are seen as morereligious than those with more education.

a four-part thematic structure that is basic toBlack secular, agitational rhetors: (1) all Blacks face a common enemy,(2) there is a conspiracy to violate Black manhood, (3) there is perva-sive American hypocrisy, and (4) Black unity is requisite for Black lib-eration.

Legitimation

Mythication

Ob-jectification

Vilification

(1) vilification, (2) objectification, (3) mythication,and (4) legitimation.

one in which the optimistic notes precede the tragic

a distinct departure from Anglo-Saxon patterns of oratory

escapist adaptation to servitude. He ignores its rebellious, in some casesmultilayered, meanings

acceptance of stereotypes about “primitive” Africans who, restricted tothe “jungles of Africa,” lacked opportunities to develop sophistication.

no logical organization because there is little preparation.The emotions determine everything.

Personal Appeal:

Pipes classifies such preach-ing according to the following scheme derived from classical rhetoric:

the prevailing functional character of AfricanAmerican artistic expression renders problematic any move to divorceits production and any criticism thereof from the realm of rhetoricalinquiry

“Black rhetoric, with its con-centration on Nommo, rhythmical patterns, audience assertiveness, andso on, cannot be dealt with by simply applying the conventional Eu

The civil-rights leaders faced a formidable rhetorical prob-lem; several questions about their persuasion had to be an-swered: To whom was their persuasion to be directed? Seg-regationists? Moderate whites? Negroes? What form shouldthe protest take? What effect would the persuasion have onthe audience?

ctions themselves weredecidedly rhetorical in that campaign; the sit-ins, freedom rides, picket-ing, marches, wade-ins, read-ins, and jail-ins were perhaps the moreeffective forms of persuasion.

TO ENCAPSULATE ALL THE VARIOUS EFFORTS IN THE SCHOLARLYstudy of African American rhetoric would be a task virtually as daunt-ing as if the object were to summarize all reportage and analysis of theBlack experience overall

He argues that while Black oratorsused the same degree of induction, deduction, and causal reasoningemployed by White rhetors of similar training and educational levels,

The harder taskis to fulfill the requirement that the rhetoric be consistent with or over-come an audience’s mythology.

certain critical sacrifices.

ave asserted their collective humanity in the face of an endur-ing White supremacy and tried to persuade, cajole, and gain acceptancefor ideas relative to Black survival and Black liberation.

the dynamic, complexrelationship between language use and identity formation

As a rhetoric of becoming, Asian American rhetoric is also an exampleof hybridity. Operating in a space that is “crisscrossed with a variety of lan-guages, experiences, and voices” and that “intermingles with the weightof particular histories that will not fit into the master narrative of a mono-lithic culture” (Giroux 1992, 209), Asian American rhetoric draws upondiscursive practices both from the European American tradition and fromAsian, as well as other ethnic and worldly, traditions.

Therefore, to remember rhetorically, for Asian Americans, isto investigate histories that are formed through the transnational tiesamong Asia and the United States, and to trace and stitch togethermemories of seemingly disparate moments and cultural sites

tremendous

As the reader may have already noticed, we have chosen “Asian

Wethink often of these two encounters because they keep reminding us ofthe need to perform a narrative where Asian Americans, or any otherethnic minorities, for that matter, can use a language that, in the wordsof Gloria Anzaldúa, “they can connect their identity to, one capable ofcommunicating the realities and values true to themselves”

“‘Maybe I Could Play a Hookerin Something! Asian American Identity, Gender, and Comedy in theRhetoric of Margaret Cho,”

More specifically, Carroll sees their performances as recuperating theclassical rhetorical canon of delivery or “the language of the body.”

developed the rhetoric of self-resistance by articulating bicultural realities and by enacting the rolesand responsibilities they were committed to fulfilling in their work

“‘Artful Bigotry and Kitsch’: A Study of Stereotype,Mimicry, and Satire in Asian American T-Shirt Rhetoric,”

resistance or, more specifically, toward how Asian Americans use rheto-ric to combat misrepresentations and stereotypes and to develop rep-resentations for their very own that are directly based upon their ownexperiences as Other and upon their own struggles for political, racial,and linguistic justice

w Asian American feministrhetoric depends on alternative forms of institutional or public mem-ory, and how space, history, and memory intersect with one anotherto inform and constitute the articulation and performance of AsianAmerican rhetoric

Ong

The seven chapters in the first section of this book all center o

. Rather, we want to use this kind of grouping to furtherforeground two major themes that have emerged from these chaptersand that are so central to the understanding and development of AsianAmerican rhetoric.

many separate national identities will inevitably inflect orintrude upon the making of Asian American rhetoric

n, to dismantle those struc-tures that act to maintain cultural control either through discourses ofdominance (such as explicit legal restrictions against Asians and AsianAmericans) or through the more subtle hegemonic acts of educationaland cultural production that define what it means to be a citizen

Asian American rhetoric becomes a rhetoric of becom-ing: it is a rhetoric that participates in this generative process, yieldingan identity that is Asian American and producing a transformative effectthat is always occasioned by use

“Words have histories. They have been in otherpeople’s mouths and on other people’s pens. They have circulated otherDiscourses and within other institutions. They have been part of specifichistorical events and episodes. Words bring with them as potential situatedmeanings all the situated meanings they have picked up in history and inother settings and Discourses”

, rhetoric is seen as more than just theart of discovering the available means of persuasion. Rather, it is part ofthe knowledge-making process that is situated in every specific occasionof language use and that is always socially and politically constructed

Third

hetoric—the systematic and effectiveuse of symbolic resources—was not an Anglo-American phenomenononly, and that the use and study of rhetoric existed in other com-munities and in other regions around the world.

Secon

makes it possible forAsian American rhetoric, or any other ethnic rhetoric, for that matter,to find its voice and to secure its uptake.

both been mobilized by, and directly participatesin, an ongoing dialogue that aims to reexamine and reconceptualizerhetoric’s purposes and functions beyond the paradigm of western rhet-oric.

factors that have been converging in the recent past.

particularizing speech settings, specific communicative purposes,and situated discursive acts.

LuMing Mao

Ronald L. Jackson II

The ensuing years have seen feminist scholars take up this work in earnest,with their explorations largely falling into two dynamic categories.

Enoch

“the uses of language in the play of power”

Our ethosis formed in part by the questions we ask

Vicki Tolar Burton

Octalog

importance of creative research methodologies,what constitutes evidence, who and what should be included in our histories, andhow researchers’ positions and goals affect their interpretations.

Octalogs have provided a space for exploring varied notionsconcerning rhetoric’s role in serving a common good and assessing the con-tentious nature of that undertaking.

k entails (1) telling stories in order to texturiexperience of the viewer and to bring substance and greater corporethe area so that viewers can have an enhanced capacity to perceimake sense of perceptions, (2) historicizing (using the combination oftelling and history-telling) based on new perceptions in order to enrground of engagement, and (3) using this re-formed interpretive frawork to re-consider data - that is, to re-envision the landscape, to seeto understand what's visible in more dynamic ways, and to develtheories

achiev

ric. One c

above: Westernness, in that they are historically linked to Africa; maleness, in that they are women; and elitenesin that they are a historically oppressed group in terms of race, class, geder, and cul

the fact that her tablets were written in cuneiform, one of the very ear-liest forms of written language. A

Enheduanna is a successful storyteller and poet whose writings livedon with cultural significance for generations beyond her death. More

hese poems demonstrate that Enheduanna was indeed an astuterhetorical decision-maker and a persuasive cultural leader. C

a as the first author in all of world literatureknown to be a historical figure and identified by name in the actual literaryartifact. In a poem entitled "Lady of Largest Hear

opportunity and created anential position for h

centuries. A challenge f

s. She identifies among this group, for example, Hatshepsut(from Ancient Egypt between 1501-1447 b.c.e.) and Makeda, Queen ofSheba (from Ethiopia in c. tenth century b

ys, not only the ideological and philosophical frameworksof a particular group of African American women, but also rhetorical prac-tices that speak directly to the contours of their gendered, racialized, andeconomically defined experi

ology among literary traditions, rather thanrhetorical traditio

nsanity, tha

gy, Margaret Busby brought together an international ction (over 200 pieces) of words and writings by

territories, with a focus on women,with the possibility that eliteness may or may not hold its viabilityvariations in rhetorical perf

ese terms were conabl

question, "

normed understanding are not

practices have built up a high intoto the assigning of value and credibility to any site, focal point, thepractice other than those whose contours are already sanctionedcally within the circle of unde