89 Matching Annotations
  1. Jan 2024
    1. The very conditions of digital rhetoric and writing are intricately woven into the epoch many are calling the Anthropocene, the contested name used to describe an age of environmental change and transformation.


    2. Similar to arguments in rhetoric and composition that critique metaphorical treatments of ecology,

      but where are the citations to these arguments? considering they come from Indigenous and Latinx writers, this is a little sad that they are left out here in terms of citation.

  2. Dec 2023
    1. Techno-chauvinism describes the belief of a small group of fairly homogenous people located primarily in Silicon Valley that they are the best people to deploy a small set of algorithmic applications to administer human life.


  3. Jan 2023
  4. Jan 2022
    1. What came before the update does not matter, and we are encouraged to forget it entirely, because it is of no material consequence for the eternal present. Habitual updating reifies notions of digital sovereignty, drawing boundaries around both the space and time of identity.

      Tung-Hui Hu has already said this

  5. Apr 2021
    1. Roxane: My hope is for the field to become more inclusive from top to bottom—who we see as authorities, how we teach our craft, the language we use to communicate, all of it. And, of course, as always, I hope more people within academia, recognize the importance of what we do.

      I love this messaging, and Gay’s call for locating technical communication in the everyday in addition to the specialized resonates with ongoing work going on in the field trying to nudge us in that direction. So concise, and so good!

    2. To introduce our field to a broader audience, it is necessary to make connections between our field and the way people encounter it in their lives, the way they use it in their own communication. Even a simple email has elements of technical communication in it. When you strip away the jargon, there is a lot of common ground where people can connect with the work we do.

      Ugh this is SUCH a good answer. I love this!

    1. Derrida, Foucault, even Donna Haraway do not need any more citations. If you HAVE to cite them just to get your foot in the door, put them in the footnotes. Or just put them in parentheses at the end of a sentence. Save those in-sentence mentions for the people you want to SHINE on.

      This reminds me of Sara Ahmed’s note about citations chains and Jacqueline Jones Royster’s comment about critical imagination—an elsewhere constellation of what research, knowledge, and theory could look like.

    1. But in the most basic terms, cloud computing involves storing data in one place rather than another. A file may not be stored on your computer, but it exists somewhere. Maybe that somewhere is a server farm in North Carolina or maybe a server farm in Europe. Regardless, cloud computing, just like IRL, is language that dematerializes the digital. It metaphorically makes the digital less real through the cloud imagery that imagines data existing without physical infrastructure. The metaphor is another example of what IRL shows even more starkly: the language people still use has roots in early framings of the Internet and shifts the way we understand the digital in consequential—often negative—ways.

      This is literally Tung-Hui Hu's argument, so it's weird that there's no citation here.

  6. Jan 2021
    1. When you are on the internet, you are basically in the United States.


    2. The internet was built by the U.S. military at the height of the Cold War and privatized into corporate America at the peak of anglophone neoliberal hegemony. Both of those things matter.

      This reminds me of Wendy Hui Kyong Chun‘s work

    1. Sad too is his legacy at Berkeley, where he was known among students of the day as “that mad French leather queen who whips anyone who’ll let him at San Francisco gay bath houses.

      This is irrelevant. Like, people can be kinky and do what they want.

  7. Dec 2020
    1. children

      Children of color.

    2. Muñoz held out instead “the idea of hope” as “both a critical affect and a methodology.

      Right this reminds me of the contemporary scholarship on new materialism and. the nihilism throughout the scholarship on the Anthropocene.

    3. Such incommensurable asymmetries were, moreover, “most graspable to us as a sense rather than a politic.”

      This reminds me of Tuck and Yang's concept of incommensurability

  8. Jun 2020
    1. , see Martin Heidegger’s “Building Dwelling Thinking,” Edward Soja’s Thirdspace, Michel de Certeau’s The Practice of Everyday Life, and E.V. Walter’s Placeways


    2. As that process occurs, I will recede into the background, and the community’s stories will circulate. Without this mindset, though, projects can quickly become settler colonialism in action.

      Interesting that this is part of the work involved when the author is still benefiting from publishing. Moreover, the bringing together of European-based theory via Ulmer into Indigenous and Black epistemologies seems highly problematic and in line with what Eve Tuck and Wayne Yang say about settler intellectuals.

  9. Mar 2020
    1. Two, on extraction: The extractive nature of tech colonialism resides in the minerals that need to be mined to make the hardware for products, as well as the knowledge that comes through native pharmaceutical and technical traditions. In his work on the environmental history of computing, Nathan Ensmenger traces a periodic table of rare earth metals mined and incorporated into devices. Likewise, the anthropologist Cori Hayden’s work explores how U.S. pharmaceutical companies extract biological and botanical knowledge from the people of Mexico in order to create new drugs.

      Useful for outlining ideas and arguments related to this in terms of digital material rhetoric

  10. Dec 2019
  11. Nov 2019
    1. There is certainly much to critique here. Yet these critiques are not, in themselves, enough to dissuade me that there is something that we are all missing if we do not address it—much in the way that I believe we owe it to ourselves every time we elevate Heidegger in our theoretical wanderings that we also acknowledge the fact that he was a Nazi.


    2. more pointedly by Kristin Arola’s question in her 2018 RSA talk: “is it an ethical obligation of OOO/PH/NM/AS [object-oriented ontology/post-humanism/new materialism/affect studies] to cite indigenous scholarship?”

      yay Kristin!

  12. Oct 2019
    1. In addition to questionable economic motives, the data center is being built on colonized lands and will use water pumped from the increasingly dry Rio Grande River. Facebook’s new location is just miles from the Isleta Pueblo, whose peoples have lived along the Rio Grande valley for generations. It is difficult to grasp the deep materiality of the Los Lunas data center, but to grease the wheels of the Facebook platform—to have a smooth user experience where we can connect with friends, like cat pictures, and post messages of protest and critique—data will travel via fiber optics cables to a series of buildings in the arid climate of New Mexico. In route, that data will get tangled up with land, water, and colonial histories. Technofeminist research on and practices with digital platforms can help to engage such an expansive, and admittedly fragmented, understanding of material infrastructure.

      YES TO ALL THIS! THIS is what I needed to keep thinking about my diss project.

    2. ttention to materiality, as Laura Micciche (2014) and many others have recognized, is a feminist project, as “all forms of matter, living and nonliving, are significant to sociocultural, political, as well as biological systems” (p. 491).

      Might want to look this up

    1. Across all of these categories, questions emerge for us as technofeminist researchers regarding design (who designed the platform and who is it designed for? how does the platform functionality structure activity and opportunity on the platform?), policy (what are the rules and who defines/enforces them? how is the platform governed both officially and unofficially? who are the corporate stakeholders and decision makers?), and cultures (who participates on this platform and how? which voices or identities are discouraged or left out? how are platforms entangled with material, environmental, and other cultural practices?).

      These work really well in terms of structuring research questions and the approach to the project.

    1. materiality (Reilly, 2004; Wajcman, 2004)

      Might need to look these up.

    2. colonialism

      Did they really talk about colonialism? Maybe I need to go back and reread that piece.

    3. What we need are theoretical and methodological approaches that allow us to intervene on the organization of social relations that are embedded in our digital technologies and that can foster a clearer understanding of how power relations are organized through technologies.

      I should probably look this up and read more on this.

    1. The rise of the platform—a bundled term that describes an economic model, a set of computational procedures, and a semi-public space from which to write and engage—has reconfigured the conditions of the web

      useful for defining terminology!

  13. Jul 2019
    1. All bodies eventually fail and potential sources of these failures are as numerous as cells emerging from self-replicating genes, and the prions and synapses comprising our neuromuscular structures

      Ok so how do you say this and then fail to account for which bodies (which feels gross to write out in the way it theorizes whiteness) are the ones that, once disabled, are cared for? How do you elide that in a conversation about disability? There's like no intersectionality at all here, and I kind of wonder if they should have done that.

    1. Drawing upon Adrienne Rich's 1987 "Notes Toward a Politics of Location," Peter Vandenberg et al. (2006) maintained that "many compositionists see the physical body as the place where theory is actualized. One's body defines a point of location relative to others, a sense of where from which one can act through language" (p. 12). When we exclude bodies from the design of social and virtual spaces—indeed, from the design of theory itself, from the design of genre and form and "what mode for what purpose"—we reflect and enforce able-bodied privilege

      Damn not a single mention about people of color in this webtexst thus far, and in the way that they're drawing on these people who draw from Rich... idk. Women of color feminists and lesbians have been talking about embodiment forever, and attending to their writing would drastically change what is said here, I think. This all just seems really white—though I guess that's really disability studies from what I've gathered in this text.

    1. The motivation behind access, after all, is not simply that individuals can enter buildings, navigate websites, or get the class notes, for example, but that they can be part of the community.

      The way "community" is used here is very white.

    1. Cultural rhetorics scholars study meaning-making practices and, sometimes, the things produced through those practices like baskets, books, dances, poems, web-sites, buildings, landscapes. In doing so, we ask particular kinds of questions, such as:


  14. May 2019
    1. I offer this practice as one path to excavating important stories that can help to someday eradicate my—our—collective ignorance. Small and wholly insufficient as it is, I offer it here as a replicable practice of accountability and solidarity alongside the many contemporary movements for justice, from #BlackLivesMatter to #IdleNoMore, that have emerged in this moment that could use a whole lot more stories of white folks’ accountability and solidarity from our collective past. Nigerian storyteller Ben Okri tells us, “If we change the stories we live by, quite possibly we change our lives” (qtd. in King 153). In that spirit, then, let’s learn more and tell more of these stories. And let’s use them to help more raced-white settler folks like me to fashion more considered selves out of the pain, the potential, and the all too-often unexplored options for solidarity waiting for us in our collective past. Such options can be unearthed, for instance, by dwelling in the “distance between memory” as represented in a strategic remembrance like The Fenians’ Progress “and history” as represented in the reality that the United Irishmen Patriot Edward Fitzgerald was far more admiring of the Haudenosaunee than the American colonies (Bruner 68).

      para 30.

  15. Feb 2019
    1. The power of visiting and sharing tea is commonly overlooked, but if I have learned anything at all in my four decades on earth, visiting is a fundamental human activity and one that happens less and less. I value this visiting as much as I value the plant knowledge
    1. So yes, I’m very critical of people who come forward to help without any idea of what it requires to be able to understand. At the bottom, the first right is the right to refuse. This is something I say to my students in the villages. I say, “I’m your enemy. I’m good and my parents were good but two generations do not undo thousands of years.”
    2. Some people are feudally benevolent toward them and very philanthropic, but this doesn’t change anything. I’ve been teaching there for 30 years, but it began when I started asking myself, should I just be an expert in French theory?
    3. But one thing I’ve never done is apply theory. Theorizing is a practice. It becomes internalized. You are changed in your thinking and that shows in your work. So that’s what happened.
  16. Jan 2019
    1. Frequent complaint No. 2: Academics sometimes submit work riddled with grammatical and proofreading errors. A poorly proofread manuscript can cause editors and reviewers to question how careful you have been in conducting your research; if your writing is sloppy, perhaps your scholarship is as well. A meticulously polished manuscript leaves us confident in you and your work.

      this is racist

    1. Some writers like to talk about writing more than they actually like to write. Others dine out for years on their topics—giving conference papers, writing journal articles, applying for grants—until they’ve all but lost interest in what they are supposed to be writing.

      Idk about this. All of these feel like they are writing projects and that writing is taking place.

  17. Nov 2018
    1. and Franny Howes was in the packed audience that responded to the presentations of these insightful panelists

      Awww Franny is so cool!!!

    1. here are coherent narratives and ones that eschew coherency.  Unruly narratives, unruly readings: why not?

      Fuck that's such a good line!!!!

    2. and what she experienced are important in and of themselves, not merely as an example of feminist theory or a sociological trend

      Things have value outside of the context of academic analyses

    3. Brandt and Clinton argued for a shift in what is often called the New Literacy Studies

      might want to look this up

    4. theoretical

      I think this would be a good thing to cite in terms of figuring out a grounded theory of literacy events.

    5. explore

      can we ever do research in a way that doesn't rely on colonialist narratives?

    1. You might also have students listen to examples of audio essays from the NPR This I Believe series to emphasize the brevity of an audio narrative.

      this is so white tho

  18. Oct 2018
    1. We shared our stories. I appeared (rather naively) somewhat reassured that, like theirs, my treatment would soon start.

      So even the grouping with other patients

    2. The bad news was that they found cancer in my lungs and elsewhere.

      wow for 4 years

    1. Can we dance on crip theory's radical edge, chipping away at the concretized assumptions, values, and norms of captioning? What problems would be called out by a severe critique of captioning? What new assumptions and practices might develop? Or, to use a different metaphor, what new products would be created if we baked captioning into our video productions and pedagogies instead of treating it only as an add-on, afterthought, simple legal requirement, or technical problem?

      God I love Sean's writing so much.

  19. Aug 2018
    1. It should also be remembered that, while many people from marginalized groups may have limited verbal communication skills, they have developed other communication strategies. In recent years, the many possibilities of using visual and performative methods of data collection and representation have been discussed in qualitative social research.

      what the actual fuck?

  20. Apr 2018
    1. The ahistorical and acultural bent of Lacanianism has consequences: it reduces gender inequality to a matter of language and culture, neglects socio-economic issues, and leaves women without any prospects for change

      Something about this take is bothering me.

    2. With regard to the family, we risk supporting and reinstating a domain, not of free and equal communicative action, but of male domination and female subordination.

      There is no room for queer people here, and indeed, such an exclusion represents the general erasure or refusal-of-acceptence gays and lesbians faced during this particular moment in time.

    1. ;

      Improper use of the semicolon, but go off sis

    2. Whether or not we explicitly recognize it, human beings exist as a community, and what makes human life possible is our mutual dependence on the vast network of social and economic relations which engulf us all, even though this is rarely acknowledged in our day-to-day life.

      Here, I think of Mignolo and Spivak and the notion of the subaltern.

    3. Nevertheless, such politically emancipated liberalism must be transcended on the route to genuine human emancipation. Unfortunately, Marx never tells us what human emancipation is, although it is clear that it is closely related to the idea of non-alienated labour, which we will explore below.

      Does he really need to, though? I feel like this is a very white, Western thing to need someone to tell us what freedom looks like.

    1. Though the book is aimed toward scholars of queer theory, its strategy of reading accessible texts subversively gives it considerable appeal to scholars of rhetoric and writing interested in looking differently at key texts and debates. (Because the latter part of the book focuses more intently on the work of queer theory itself, this review will examine the first third of the book only, due to its widespread methodological applicability.)

      Fuck my drag, right?

    1. Guilt can be just as disabling as arrogance, however. The political good which Spivak has done far outweighs the fact that she leads a well-heeled life in the States.


    2. But she is far more reluctant to recognise the seed of truth in their point of view: that radical theory tends to grow unpleasantly narcissistic when deprived of a political outlet.

      But she does have an outlet??

    3. Post-colonial theory makes heavy weather of a respect for the Other, but its most immediate Other, the reader, is apparently dispensed from this sensitivity.

      That's not how this works -__-

    1. Yet you’re also an activist involved in these schools for illiterate students, which would seem to have nothing to do with the world of high theory. Is there really a connection between these two worlds?

      This question is really bad, though that might be an intentional move on the interviewer's part.

    2. Remember, democracy is a political system, not necessarily an ethical system as such.


    3. This is a kind of tribute to a lived life rather than encountering a great new text

      I like the idea of returning to a text after so many years with it and then reflecting on it with the afterword.

  21. www.wilfredoflores.org www.wilfredoflores.org
    1. A Bit About Me

      If you're using Hypothes.is, feel free to leave an annotation!

  22. Mar 2018
  23. Feb 2018
    1. As we listen to the voices of the two young women in the scene above, we can’t help but hear those voices as irrevocably belonging to those two young women.

      But isn't that because you know that person? I feel like the experiences are tied up in the interactivity that can be remembered.

    2. Seeing and sensing Liberty and ourselves on screen seems to invoke not only our situated selves, but our selves themselves!


    1. The Foucauldian in me says there is no one site from which to struggle effectively. There have to be many, and they don't need to be reconciled with one another.

      That's all fine, but some avenues are more expedient than others.

    2. the former presumes a subject, but the latter contests the very notion of the subject.

      Ah I get it

    3. I'm still thinking about subversive repetition, which is a category in Gender Trouble, but in the place of something like parody I would now emphasise the complex ways in which resignification works in political discourse.

      Ah think about Ahemd here.

    4. I don't think that if we were all more dragged out gender life would become more expansive and less restrictive. There are restrictions in drag. In fact, I argued toward the end of the book that drag has its own melancholia.

      She's arguing a lot about drag without actually going to a drag show.

    5. Teresa de Lauretis had published an issue of the journal Differences called "Queer Theory".

      Might want to go and look up this article to see The History lol

    1. I want to oppose racism as well, but I do think it is worth pausing to ask by what means.

      That seems a good question to ask when you're an app-class white woman I guess.

    2. That suggests that those lives closest to us are most precious and that others are less so.


    3. It may well be that those who voted for Trump were not always forthcoming with pollsters, understanding that racism and misogyny were unacceptable public discourse.

      Right. What Engels would call the silent majority and the rhetoric of victimage.

  24. Jan 2018
    1. Sociologists who distrust her strain of richly descriptive ethnography saw this as an unfortunate consequence of the ethnographer’s tendency to become ‘‘too close’’ to her subjects, to forgo rigor and skepticism in favor of taking at face ­value the accounts that subjects give of themselves.

      ah this is an important thing to keep in mind.

    1. Consider how much competition you have.

      Why are you casting publishing as a competition? Decolonize yourself, sis.

    2. ,

      This comma doesn't need to be here either.

    3. ,

      This comma should be deleted and is being used improperly.

    4. the same things you expect your students to avoid.

      do we?

  25. Nov 2017
    1. return to the body

      I think the return to the body is a useful move. I think I can incorporate this into my broader argument.

  26. May 2017
    1. The conventions of new digital genres that are used for everyday discourse, as well as for special occasions, in average people’s lives Public rhetoric...represented or recorded through digital technology and disseminated via electronic distributed networks The emerging scholarly discipline concerned with the rhetorical interpretation of computer-generated media as objects of study Mathematical theories of communication from the field of information science, many of which attempt to quantify the amount of uncertainty in a given linguistic exchange or the likely paths through which messages travel. (48)


  27. Sep 2016
    1. Alexander makes it very clear that sexual literacy is something more than just being informed about sex/uality.

      The paragraph right below is what I really like. How can I reframe the production of literate students as citizens as the production of technical communicators who go into the world to work.