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Journal articles on the topic 'Black rhetoric'
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1
Goodman, Rob. "The Rhetorical Roots of Du Bois's Double Consciousness." History of Political Thought 44, no. 3 (2023): 577–604. http://dx.doi.org/10.53765/20512988.44.3.577.
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Drawing on evidence from W. E. B. Du Bois's education, I argue that rhetoric is an important, yet overlooked, source of his concept of double consciousness. Du Bois transposed ideas of a divided self as a source of both power and anguish from classical rhetoric to the experience of racial oppression. I show how rhetoric supplies the 'causal mechanism' of double consciousness; readThe Souls of Black Folk as superimposed addresses to doubly- and singly-conscious audiences; and argue that Du Bois's 1930s turn to black-separatist cooperativism represents an attempted escape from double consciousness — and a recognition of rhetoric's limits under systemic injustice.
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Abdyganieva, Zh. "Linguistic Aspect of Black and White Rhetoric in Language (Based on the Russian and Kyrgyz Languages)." Bulletin of Science and Practice 10, no. 4 (2024): 644–49. http://dx.doi.org/10.33619/2414-2948/101/81.
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Examines the linguistic aspect of black and white rhetoric in speech. An individual’s speech activity is a rather complex and multifaceted phenomenon that reflects not only the personal and psychological characteristics of communicants, but also the degree of development of society as a whole. In the field of Kyrgyz linguistics, white and black rhetoric has not been the object of special research, and only a few works are indirectly related to this topic. Although texts have been the subject of linguistic, textual and pragmatic analysis within the framework of studies of system structure, semantic function and linguistic pragmatics, the rhetorical structure of texts in Kyrgyz linguistics remains unexplored. The purpose of this work is to consider, using facts and materials from the Russian and Kyrgyz languages as an example, some issues relating to white and black rhetoric. The study identifies and examines the principles of constructing white and black rhetoric in speech. At the same time, communication deserves special attention, since it plays a special role in the process of interpreting the addressee’s text.
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Shortell, Timothy. "The Rhetoric of Black Abolitionism." Social Science History 28, no. 1 (2004): 75–109. http://dx.doi.org/10.1017/s014555320001275x.
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In a span of thirty years, from 1832 to 1862, American abolitionists were able to reverse public opinion in the North on the question of slavery.Despite the dramatic political shift, the emergent hostility to “slave power” did not lead to an embrace of racial equality. Abolitionists, in the face of America’s long history of racism, sought to link opposition to slavery with a call for civil rights. For black abolitionists, this was not only a strategic problem, it was a matter of self-definition. In the middle of the nineteenth century, the meanings of liberty, labor, and independence were the basis of contentious republican politics. Black abolitionists used this rhetorical raw material to fashion “fighting words” with which to generate solidarity and deliver their moral claims to the nation. This research employs an innovative strategy for the analysis of the discursive field, in an exploratory content analysis of five black newspapers in antebellum New York State. Computerized content analysis coded for themes, rhetoric, and ideology in a sample of more than 36,000 words of newspaper text. Although the discourse of black abolitionism is a social critique, it also contains a positive assertion of what free blacks would become. As important as the theme of “slavery” was to the discourse, so too were “colored” and “brotherhood.” This analysis consistently showed the key features of political antislavery argumentation to be most common in the Douglass newspapers (theNorth StarandFrederick Douglass' Paper).
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Menzel, Annie. "“Awful Gladness”: The Dual Political Rhetorics of Du Bois’s “Of the Passing of the First-Born”." Political Theory 47, no. 1 (2018): 32–56. http://dx.doi.org/10.1177/0090591718757411.
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W.E.B. Du Bois’s elegy for his infant son, “Of the Passing of the First-Born,” in The Souls of Black Folk, has received relatively scant attention from political theorists. Yet it illuminates crucial developments in Du Bois’s political thought. It memorializes a tragedy central to his turn from scientific facts to rhetorical appeals to emotion. Its rhetoric also exemplifies a broader tension in his writings, between masculinist and elitist commitments and more insurrectionary impulses. In its normalizing rhetorical mode, which dominates, the elegy depicts an idealized patriarchal bourgeois household—potentially eliciting white readers’ sympathetic identification, but failing to displace the gendered and classed logic of racial exclusion. Its moments of transgressive rhetoric complicate or refuse such identification, celebrating Burghardt’s racial impurity and invoking a lineage of black maternal ambivalence. Though each is vexed and ephemeral, these moments of transgressive rhetoric reveal countervailing impulses that Du Bois would articulate in later writings.
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Nevelska-Hordieieva, Olena, and Valeriia Nechytailo. "«BLACK RHETORIC» AS A MANIPULATIVE TECHNIQUE." BULLETIN OF YAROSLAV MUDRYI NATIONAL LAW UNIVERSITY. SERIES:PHILOSOPHY, PHILOSOPHIES OF LAW, POLITICAL SCIENCE, SOCIOLOGY 49, no. 2 (2021): 81–92. https://doi.org/10.21564/2663-5704.49.229781.
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Problem setting. Manipulations are the main thing in «black rhetoric». Nowadays, it is not difficult to influence with the help of words, different techniques can be used, but they all act as a forced verbal influence on the listener. All of them are formulated and sound based on the power of words. However, where the coercion of submission to another’s will is disguised and hidden, there is always contempt and speculation. Therefore, it is no coincidence that most experts raise the question of the moral side of the use of black rhetoric. However, it is fair to say that «black rhetoric» does not mean that it is «forbidden rhetoric.» Most likely – this is the reverse side of the classic rules of the communicative process. These are two reverse sides of the same coin: on the one hand, argumentation and logic are clearly presented. On the other hand – rhetoric as a method of securing beliefs. It is believed that black rhetoric is constructive under certain conditions. Paper objective. An article devoted to the study of the problems of the application of manipulations with «black rhetoric», coverage of the technology of black rhetoric and methods of resistance to the means and technical manipulative influence on consciousness. The aim of the study is to reveal the techniques of «black rhetoric» and find ways to overcome several methods of manipulating consciousness. Paper main body. According to K. Bredemayer, «black rhetoric» is the manipulation of a complex of rhetorical, dialectical, polemical and rabid methods in order to direct the conversation in the desired direction and lead the opponent or the audience to the desired conclusion and result for the manipulator. «Black rhetoric» and logic are interconnected, they are united not only by a common process of proof, but also by the fact that each of the sciences is based on thinking, in fact, the main type of rhetoric is verbal thinking, and the most important argument is manipulation. Verbal thinking – thinking that operates with fixed concepts in words, thoughts, conclusions, analyzes and summarizes, builds hypotheses and theory. It takes place in forms that are constant in the language, ie carried out in the processes of internal or(«thinking aloud») external language. Communication through verbal means is nothing more than the use of a living word in the transmission of information. But in addition to language, speech, there are other means of communication. People exchange information through gestures, facial expressions, looks, postures, body movements, which are called non-verbal (non-verbal) means of communication. Nonverbal communication is a system of nonverbal cues that serve as a means of exchanging information between people. There is no consensus on the composition of nonverbal components of communication, their classification is based on different criteria. Thus, the communicative nonverbal components of communication are praxodic, kinetic, toxic and proxemic means. «Black rhetoric» uses primarily verbal manipulations. Manipulation is the covert control of people and their behavior. The peculiarity of all manipulative language techniques is that the speaker does not directly state his true purpose. The interlocutor seems to come to the conclusion that the manipulator needs. Language manipulation can be found in almost all spheres of human life: in advertising, trade, politics, education, psychotherapy, jurisprudence, literature, family communication and more. In addition to language manipulation, there is also psychological manipulation, which has the following characteristics: the attitude of the manipulator to the objects of manipulation as a means to achieve one’s own goal; the desire to gain a unilateral advantage; the latent nature of the influence (both the fact of influence and its direction); use of psychological vulnerability of the person. The analysis of the listed manipulative techniques of «black rhetoric» shows the absence of logical methods of proof and refutation. Psychological factors, emotional influences, suggestive possibilities are emphasized – thinking avoids logical principles of proof and refutation. Conclusions of the research. Strategies such as: take the initiative in the conversation to prevent manipulation; do not allow a skillful interlocutor-manipulator to disturb the normal course of your thoughts in his favor, because black rhetoric seeks to use linguistic means, the purpose of which is the ability to argue and discuss, emphasize and propagate so that the speaker always wins, despite the erroneous judgments. To effectively counteract «black rhetoric», psychological influence through critical thinking and reflection should be avoided; emphasize the logical means of discussion; analyze the information by comparing the proposed facts to be verified. Mastering the logical methods of introducing a discussion allows you to overcome the dangerous effects of «black rhetoric», to resist suggestions. Information security is thus achieved by mastering logical knowledge and skills of logical proof and refutation.
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Waddell, Neal, and Bernard McKenna. "The colour of rhetoric in the contemporary agora." Revista Alicantina de Estudios Ingleses, no. 22 (November 15, 2009): 271. http://dx.doi.org/10.14198/raei.2009.22.16.
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Rhetoric has three colours: white, black, and grey. White rhetoric is the Grecian Agoric ideal and black rhetoric is its mockery in the form of cheap point-scoring and open deceitfulness. Both are commonly used and obvious. A third, grey, rhetoric, however, is the most pervasive and devious kind of rhetoric in contemporary political discourse, which has developed in response to changing patterns of journalistic inquisition in the 24/7 news and public affairs era. This paper describes the three types of rhetoric, and argues that the Fourth Estate has an important democratic role in counteracting black and grey rhetoric.
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Pough, Gwendolyn D. "Empowering Rhetoric: Black Students Writing Black Panthers." College Composition and Communication 53, no. 3 (2002): 466. http://dx.doi.org/10.2307/1512134.
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Pough, Gwendolyn D. "Empowering Rhetoric: Black Students Writing Black Panthers." College Composition & Communication 53, no. 3 (2002): 466–86. http://dx.doi.org/10.58680/ccc20021459.
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This article examines Black student responses to Black Panther Party documents and how those documents moved the students toward change. I maintain that by allowing the classroom to function as a public space in which students can discuss the issues that matter to them, teachers can help to foster and encourage student activism and ultimately their empowerment.
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Siegfried, Kate. "“Our Right to Travel”." Rhetoric, Politics & Culture 2, no. 1 (2022): 87–110. http://dx.doi.org/10.14321/rpc.2.1.0087.
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Abstract In 1952, Paul Robeson and the Canadian Union of Mine, Mill and Smelter workers held a concert at Peace Arch Park on the border of the United States and Canada to protest the State Department's revoking of Robeson's passport for his condemnation of U.S. imperialist foreign policy, racism, and colonialism. Through his entangled use of place-as rhetoric and place-based rhetorics at the concert, Robeson charted a Black internationalist rhetorical cartography. Robeson's cartography contested the existing imperial world-order that is itself configured through Westphalian logics oriented around maintaining and projecting the European balance of power. Robeson's Black internationalist cartography hinges on freedom of movement as a teleology that circumvents imperial constructions of national sovereignty. This Black internationalist cartography offers a vision of a new world detached from imperial and colonial nationhood, ultimately demonstrating how space can be reimagined within contexts of racialized containment.
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Radin, Margaret Jane. "Affirmative Action Rhetoric." Social Philosophy and Policy 8, no. 2 (1991): 130–49. http://dx.doi.org/10.1017/s0265052500001163.
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For the students, while the numbers are up,… the problem that minorities face – and it is persistent – is that there is still too much of a patronizing air in the professional schools. And there's still too much of the notion that if you're here it must be because someone gave you a break and you're different and you really don't belong here. And indeed when my son went off to school four years ago… I really wanted to warn him about the atmosphere that you see on all too many campuses, diat if you're black and walking on campus, that all too many people look at you and say, “You must be an affirmative action product,” whatever that means to them. “You're here only at our good grace.” And no one's looking at the individual. Thinking about it in retrospect, I guess, in some ways I enjoyed an advantage in being [the only black in my law school class]. It was a terrible disadvantage in a lot of ways, but, because I was the only black, the one thing I never faced was anyone ever challenging my intellectual capability. The way they brought this off was to say, “Well, you're different. You're black but you're not really black.” I think it's a lot worse now…. Professional schools are hard enough as it is, and to constantly have the pressure of what others are thinking about you and wondering whether you really belong, that really is a difficult burden.
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Haines, Pavielle E., Tali Mendelberg, and Bennett Butler. "“I’m Not the President of Black America”: Rhetorical versus Policy Representation." Perspectives on Politics 17, no. 4 (2019): 1038–58. http://dx.doi.org/10.1017/s1537592719000963.
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A key question in the study of minority representation is whether descriptive representatives provide superior substantive representation. Neglected in this literature is the distinction between two forms of substantive representation: rhetoric versus policy. We provide a systematic comparison of presidential minority representation along these two dimensions. Barack Obama was the first African American president, yet his substantive representation of African Americans has not been fully evaluated. Using speech and budget data, we find that relative to comparable presidents, Obama offered weaker rhetorical representation, but stronger policy representation, on race and poverty. While we cannot rule out non-racial explanations, Obama’s policy proposals are consistent with minority representation. His actions also suggest that descriptive representatives may provide relatively better policy representation but worse rhetorical representation, at least when the constituency is a numerical minority. We thus highlight an understudied tension between rhetoric and policy in theories of minority representation.
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Budianskii, Dmytro, Marina Drushlyak, and Olena Semenikhina. "Analysis of e-resources for the specialist's rhetorical culture development." Educational Technology Quarterly 2021, no. 1 (2021): 4. http://dx.doi.org/10.55056/etq.15.
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The interpretation of the category "rhetorical culture" as an integrative personality characterictic, which includes knowledge of history, theory and methods of public speaking (stages of speech preparation, rhetorical paths and figures, methods of activating audience attention, etc.), intellectual, speech, ethical, aesthetic and artistic-performing qualities, which are expressed in the form of an original product of mental-speech activity, is given in the article. The typology of e-resources in the specialist's rhetorical culture development is characterized. Among them video content (speeches of outstanding speakers of the past and present, movies fragments, theater performances, television programs, speeches of masters of the artistic word, lectures by national and foreign teachers, reports of famous scientists, fragments of lessons and educational activities), audio content (podcasts, audiobooks), rhetoric courses on educational platforms (Udemy, EDUGET, TED), specialized resources on rhetoric, specialized software in the field of rhetoric (Speaker Coach, Ummo, Public Speaking for Beginners, Black Rhetoric, Govorillo), social communities for on-line communication (Facebook, Instagram, Telegram). Descriptive characteristics of each type are briefly provided and relevant examples with Internet links to typical Internet content are given.
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Zager, Brian. "Hailing black holes: Rhetorical realism in the age of hyperobjects." Empedocles: European Journal for the Philosophy of Communication 12, no. 2 (2021): 111–28. http://dx.doi.org/10.1386/ejpc_00032_1.
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This article addresses the challenge philosophical realism poses to the field of rhetoric by exploring the possibility of symbolic communion with nonhuman entities. As a matter of framing, I invoke Timothy Morton’s concept of the hyperobject to better understand the complexities of communicating with and about sublime nonhuman objects such as black holes. I then delineate how the stylistic modality of the weird best exploits the chasm between autonomous thingness and human (re)presentation that is a primary source of consternation for rhetorical realism. Finally, I draw from Kathe Koja’s (1991) novel The Cipher to reconsider a bizarre rhetoric of black holes which displays the omnipresent tension of accessible-alterity characteristic of the struggle to rhetorically breach the nonhuman world.
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McClish, Glen. "“New Terms for the Vindication of our Rights”: William Whipper's Activist Rhetoric." Journal for the History of Rhetoric 9, no. 1 (2006): 97–127. http://dx.doi.org/10.5325/jhistrhetoric.9.1.0097.
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Abstract This study features the contributions of nineteenth-century activist William Whipper to the African American rhetorical tradition. Through analyses of six texts written between 1828 and 1837, I detail Whipper's dedication to open civic discourse; his preference for appeals to reason; his Christian ethos; his appropriation of the rhetoric of white writers, which functions in service of his positive portrayal of black culture; and his mistrust of arguments based on expediency. I also demonstrate how these characteristics shape–and, to a certain extent, evolve in–Whipper's subsequent writings. The conclusion locates Whipper's rhetorical principles in the broader context of nineteenth-century African American rhetoric.
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Watkins-Dickerson, Dianna N. "“You Are Somebody”." Journal of Communication and Religion 43, no. 4 (2020): 92–107. http://dx.doi.org/10.5840/jcr202043425.
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While Revs. Martin Luther King Jr. and James Lawson are credited as the forces behind the Memphis sanitation strike, local faces galvanizing the movement are infrequently studied. The sacred rhetoric of African Methodist minister Rev. Henry Logan Starks—known as the “Gentle Giant” and trained in the tradition of holy defiance, transformative resistance, and Black liberation—is remembered and recalled as theologically transformative and prophetically provocative. Using ideological criticism, this essay will analyze the phrase “You are somebody” as an example of prophetic rhetoric and rhetorical re-conditioning.
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Happe, Kelly, and Allegro Wang. "Violence, Plasticity, and Rhetoric." Philosophy & Rhetoric 56, no. 3-4 (2023): 366–72. http://dx.doi.org/10.5325/philrhet.56.3-4.0366.
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ABSTRACT Catherine Malabou builds on neuroscience to offer a theory of the plasticity of the brain, arguing that trauma holds transformative potential. This article argues, however, that her theory prioritizes resilience in the face of episodic moments of violence and trauma, which undertheorizes the trauma of chronic conditions experienced by racialized, particularly Black, subjects. Instead, this article turns to Christina Sharpe’s theory of wake work and, more specifically, Black annotation and Black redaction, to demonstrate how, in the wake of transatlantic slavery, there is space for the collective disruption of symbolic structures to generate openings for imagining and circulating alternative possibilities to the hegemonic institutions of the past and present. Contrasting Malabou’s focus on the transformation of the brain during episodic violence and trauma, this article contends that Sharpe may demonstrate the possibility of plasticity in form and the symbolic in quotidian experiences and practices.
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Erby, Brandon M. "Surviving the Jim Crow South: “The Talk” as an African American Rhetorical Form." Journal for the History of Rhetoric 24, no. 1 (2021): 24–38. http://dx.doi.org/10.5325/jhistrhetoric.24.1.0024.
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ABSTRACT This article contends that “The Talk” about racism and police brutality that Black parents have with their children is an intergenerational rhetorical form that not only addresses the behaviors of Black youth in the presence of law enforcement officers but also encourages Black adolescents to develop racial consciousness about how notions and acts of white supremacy impair Black identities. Focusing primarily on the Jim Crow era and the experiences of Charles Evers, Medgar Evers, and Emmett Till, this article explains how The Talk consistently responds to a history of racial violence against Black people and reveals how tenets of rhetoric, memory, and narration frame African American survival practices.
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Burke, Ronald K. "Samuel Ringgold Ward and Black Abolitionism: Rhetoric of Assimilated Christology." Journal of Communication and Religion 19, no. 1 (1996): 61–71. https://doi.org/10.5840/jcr199619111.
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A devoted Christian abolitionist who participated in antislavery activities prior to the Civil War, the Reverend Mister Samuel Ringgold Ward resisted oppression through his rhetoric of Assimilated Christology. That rhetoric consisted of uniting God, Christ, and political activism into one force to achieve societal regeneration. When Ward protested against slavery he utilized the association language of Chaim Perelman and the agitative rhetoric of Mary McEdwards. Ward's rhetoric of Assimilated Christology added a new dimension to the abolition movement.
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Bamma, Mounir. "From Confinement to Enlargement: The Shift in Malcolm X’s Rhetoric." International Journal of Linguistics, Literature and Translation 7, no. 10 (2024): 135–40. http://dx.doi.org/10.32996/ijllt.2024.7.10.13.
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This is a comparative study between Malcolm X’s speech, the “Ballot or the Bullet,” and his Ford Auditorium address reveals a shift in rhetoric. Malcolm X’s rhetoric changed from being separation-laden, calling for a black counter-cultural hegemonic orientation of black nationalism, into being more inclusive of all races and advocating for the “brotherhood of all men.” This paper explores the process, the reasons and the implications of this shift in rhetoric.
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DeCuir, Greg. "Black Wave polemics: rhetoric as aesthetic." Studies in Eastern European Cinema 1, no. 1 (2010): 85–96. http://dx.doi.org/10.1386/seec.1.1.85/1.
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McGee, Alexis. "Toward a Black Rhetoric of Voicing." College Composition & Communication 75, no. 2 (2023): 333–59. http://dx.doi.org/10.58680/ccc2023752333.
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This article argues for repositioning voice within BIPOC histories and contributions to the fields of English/rhetoric/composition studies. By reinvestigating the affordances and constraints of Expressivist-driven definitions of “voice” and the contemporary applications of imitation writing assignments, this article demonstrates alternative approaches to teaching and thinking through voice in writingbased courses.
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Carlacio, Jami L. "“Aren’t I a Woman(ist)”: The Spiritual Epistemology of Sojourner Truth." Journal of Communication and Religion 39, no. 1 (2016): 5–25. http://dx.doi.org/10.5840/jcr20163911.
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This paper analyzes African American abolitionist and women’s rights activist Sojourner Truth in the context of two rhetorical paradigms—womanist theology and Black feminist standpoint epistemology—in order to highlight the ways that she used the podium and the pulpit to validate the black woman’s experience and her particular embodied ways of knowing. Significantly, Truth asserted her authority in public spaces as a black woman whose life was rooted in Afro-centric thought and tradition. The paper enhances scholarship in the field of theological-based rhetoric and extends the work of rhetorical scholars who have focused on her famous speech, “Aren’t I a Woman.” The paper highlights Truth as a maverick feminist theologian who was instrumental in the abolitionist and women’s rights movements.
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Russell, Vincent. "Incarceration as Neo-Slavery: A Feminist Analysis of Angela Davis's Rhetoric." Pennsylvania Communication Annual 74, no. 1 (2018): 24–47. http://dx.doi.org/10.5840/pcaa201874110.
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This research explores rhetorical strategies employed by Angela Davis to (re)conceptualize liberal freedom as collective freedom and uncover hidden forms of oppression within America's criminal justice system. Criminal justice reform movements have gained increased attention in recent years, most notably through the Black Lives Matter movement, and Davis's rhetoric offers insights into how oppressive discourses can be deconstructed and challenged. Davis's strategies also demonstrate how abolitionist rhetoric from the 19th century has adapted to confront exigencies of the 21st century. This essay aims to understand how Davis relied on rhetorical strategies in two speeches she gave in the mid-2000s. I argue that Davis employed the metaphor of "prison is slavery" by using vivid examples and connecting present circumstances to historical beginnings. She also used contradiction as a rhetorical strategy and provided international comparisons to illuminate possibilities for transformation.
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Hopkins, Daniel J., and Samantha Washington. "The Rise of Trump, The Fall of Prejudice? Tracking White Americans’ Racial Attitudes Via A Panel Survey, 2008–2018." Public Opinion Quarterly 84, no. 1 (2020): 119–40. http://dx.doi.org/10.1093/poq/nfaa004.
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Abstract In his campaign and first few years in office, Donald Trump consistently defied contemporary norms by using explicit, negative rhetoric targeting ethnic/racial minorities. Did this rhetoric lead White Americans to express more or less prejudiced views of African Americans or Hispanics, whether through changing norms around racial prejudice or other mechanisms? We assess that question using a thirteen-wave panel conducted with a population-based sample of Americans between 2008 and 2018. We find that via most measures, White Americans’ expressed anti-Black and anti-Hispanic prejudice declined after Trump’s political emergence, and we can rule out even small increases in the expression of prejudice. These results suggest the limits of racially charged rhetoric’s capacity to heighten prejudice among White Americans overall. They also indicate that rather than being a fixed predisposition, prejudice can shift by reacting against changing presidential rhetoric.
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Lukowski, Alison A. "#ThisMama: Serena Williams Amplifying the Perils of Black Motherhood." Studia Universitatis Babeș-Bolyai Philologia 67, no. 4 (2022): 125–38. http://dx.doi.org/10.24193/subbphilo.2022.4.06.
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"#THISMAMA: Serena Williams Amplifying the Perils of Black Motherhood. In 2020, the Centers for Disease Control (CDC) found that Black women are over 200 percent more likely to die from childbirth-related causes than white women (Hoyert 2020). Routinely, Black women describe attending obstetricians and delivery room staff who ignore the mother’s knowledge about her own body. In 2017, tennis champion Serena Williams experienced similar discriminatory practices when she nearly perished giving birth to her daughter, Olympia. Motivated to end racial prejudice in the medical treatment of pregnancy, Williams publicized her delivery-story and used Twitter to share her struggle as a new mother. This article examines how Williams uses maternal rhetoric on Twitter to build a community of women who resist dominant discourses about medicine and motherhood. Centered on Williams's tweologism (new hashtag) #ThisMama, Alison Lukowski builds on research on digital maternal rhetoric scholarship (Joutseno 2018; Lukowski & Sparby 2016; Owens 2015, 2010; Friedman 2013; Harp & Tremayne 2006). While Williams’s advocacy for Black mothers is a form of feminist mothering, her application of #ThisMama on Twitter demonstrates the tensions between authority, advertising, and advocacy. Keywords: maternal rhetoric, digital rhetoric, Twitter, motherhood, race, Serena Williams, social media "
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Johnson, Andre E., and Earle J. Fisher. "“But, I Forgive You?”." Journal of Communication and Religion 42, no. 1 (2019): 5–19. http://dx.doi.org/10.5840/jcr20194211.
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On June 17, 2015, white supremacist Dylann Roof walked into Mother Emanuel African Methodist Episcopal Church (AME) in Charleston, South Carolina, with a .45 caliber Glock handgun while members conducted their Wednesday night bible study. After sitting through the mid-week bible study, near the close of the meeting and after praying with them, Roof shot and killed nine people who became known as the Emanuel Nine. Black pain again was on full display in the media and so were calls for forgiveness. In this essay, we examine the rhetoric of forgiveness and how forgiveness, as a trope, performs in public when expressed through black pain. Further, we maintain that the wider public not only expects a rhetoric of forgiveness when racial ghosts of the past (and present) manifest in ways that cause black pain but also those grief-stricken black families must offer the forgiveness in non-threatening and expeditiously ways that ease public consciences. This leads us to examine the rhetoric of (un)forgiveness and how it functions through black pain as well.
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Muratalieva, U. T. "REPRESENTATION OF BLACK RHETORIC IN ORAL FOLK WORKS." Heralds of KSUCTA, №1, 2022, no. 1-2022 (March 14, 2022): 158–61. http://dx.doi.org/10.35803/1694-5298.2022.1.158-161.
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The article describes the influence of black rhetoric on human life. In oral folk speech, the emphasis is on providing black rhetoric and their interpretation. Recalling that the ancient Kyrgyz associated with magic or sorcery such hitherto unrecognizable questions of reality, in which everyone tries to assess everything that happens in nature in a reasonable way, we are talking about the fact that curses carry to some extent a didactic, educational burden.
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Rufo, John. "The Rhetoric of Abolition: Metonymy and Black Feminism." Diacritics 50, no. 3 (2022): 30–57. http://dx.doi.org/10.1353/dia.2022.a908407.
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Abstract: In light of Ruth Wilson Gilmore’s call that abolition means to “change everything,” how might we understand an abolitionist literary method? An abolitionist literary method dials into the language of critiquing prisons. This essay contends that recent developments in U.S. discourse concerning prison reform and prison abolition rely on the distinction between metaphor and metonymy. As rhetorical tropes, metaphor and metonymy both operate by means of figurative language. Metaphor creates a parallel formation between terms, popular in prison reformist language (i.e. “prison as labor,” “prison as slavery,” “schools as prisons,” or “black holes as prisons”), while metonymy demonstrates a network between materially related sites, persons, and objects (as in “flesh,” “black holes,” or “the Prison Industrial Complex”) more central to the rhetoric of prison abolition. Following Emily Apter’s critique of Fredric Jameson’s “carceral metaphors,” I demonstrate these distinctions between metaphor-reform and metonymy-abolition through textual analysis of a Black feminist archive by considering the work of Ruth Wilson Gilmore, Hortense Spillers, Saidiya Hartman, George Jackson, Evelynn Hammonds, and Assata Shakur. These different thinkers employ metonymy to illuminate theoretical possibilities for abolition through economics, flesh, motherhood, intimacy, sexuality, and physics over a period of thirty years. That being said, none of these writers define their work by the principal status given to metonymy, and this essay seeks to bring together their interventions through this rhetorical trope. I propose that abolition’s stretch through metonymy is central to an abolitionist literary method, provoking the animated reconsideration of language-use by scholars and activists. While not eliding metaphor entirely, this historical materialist work demonstrates that the careful elaboration of words and phrases becomes more robustly anti-carceral when one indexes where, how, and why metaphor and metonymy contract or extend imaginative political possibility.
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Alston-Miller, Monika R. "The Influence of the Pauline Epistles on Maria W. Stewart’s Rhetoric, A Political Gospel." Journal of Communication and Religion 38, no. 2 (2015): 100–117. http://dx.doi.org/10.5840/jcr201538211.
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Maria Stewart (1803–1879) was a pathbreaking rhetor whose essays and speeches to 1830s Boston articulated early formulations of feminist and Black nationalist thought. Her subsequent expulsion from the public sphere has been discussed largely as a consequence of her race and gender. This essay shifts the focus to Stewart’s religious rhetoric, comparing her use of biblical authority and gospel message with Paul.
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McDonald, Nicole D. "The Persona of the Humble Teacher." Journal of Communication and Religion 45, no. 2 (2022): 86–96. http://dx.doi.org/10.5840/jcr202245216.
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This essay examines Rev. Dr. Howard-John Wesley’s adoption of the Persona of the Humble Teacher while presenting a Bible study about sexuality to Alfred Street Baptist Church. The Persona of the Humble Teacher is a newly identified rhetorical persona that can be useful in discussions about debated topics within Christianity. In examining the methodology, the Humble Teacher uses rhetorical theology to bridge the educational gap between persons with opposing views. The goal is to increase the listeners’ consciousness by moving the listeners toward a deeper understanding of one another. In exploring the rhetoric of the Humble Teacher, I argue that Wesley develops the rhetorical situation as outlined in the seminal article “The Rhetorical Situation” by Lloyd Bitzer. Wesley uses both constitutive and invitational rhetoric to create the boundaries necessary for healthy dialogue. Given the Black church’s lack of discourse around LGBTQIA issues, religious leaders can adopt the Persona of the Humble Teacher as exemplified by Pastor Howard-John Wesley to engage in dialogue about sexuality and other taboo topics within the church.
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van Werven, Ruben, Onno Bouwmeester, and Joep P. Cornelissen. "Pitching a business idea to investors: How new venture founders use micro-level rhetoric to achieve narrative plausibility and resonance." International Small Business Journal: Researching Entrepreneurship 37, no. 3 (2019): 193–214. http://dx.doi.org/10.1177/0266242618818249.
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For entrepreneurial narratives to be effective, they need to be judged as plausible and have to resonate with an audience. Prior research has, however, not examined or explained how entrepreneurs try to meet these criteria. In this article, we addressed this question by analysing the micro-level arguments underpinning the pitch narratives of entrepreneurs who joined a business incubator. We discerned four previously unidentified rhetorical strategies that these entrepreneurs used to achieve narrative plausibility and resonance. Our findings further suggest that temporality and product development status may shape how entrepreneurs use these strategies. By outlining these aspects of entrepreneurial rhetoric, we contribute to opening up the black box of narrative resonance and plausibility and advance work on the role of rhetoric in entrepreneurship.
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Camoglu, Arif. "Anti-Black Racism, British Orientalism, and the Ottoman Empire: Rereading The Turkish Embassy Letters." Eighteenth-Century Fiction 36, no. 1 (2024): 139–43. http://dx.doi.org/10.3138/ecf.36.1.139.
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This essay reads Mary Wortley Montagu’s The Turkish Embassy Letters (1763) as an entry point for an investigation of the entwinement between the British anti-Black racial consciousness and orientalist rhetoric concerning the Ottoman Empire. Montagus racially marked depictions of women in Ottoman lands not only reveal the limits of her capacity to identify and sympathize with the oriental other, but also prompt a wider scrutiny of the anti-Black racial rhetoric that percolates through eighteenth-century British orientalist narratives about the Ottoman Empire.
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Jackson, Regine O. "Black Immigrants and the Rhetoric of Social Distancing." Sociology Compass 4, no. 3 (2010): 193–206. http://dx.doi.org/10.1111/j.1751-9020.2009.00266.x.
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Pinheiro, Holly A. "Gendered rhetoric and black Civil War military recruiting." American Nineteenth Century History 20, no. 3 (2019): 273–91. http://dx.doi.org/10.1080/14664658.2019.1696974.
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Rousseau, Nicole. "Social Rhetoric and the Construction of Black Motherhood." Journal of Black Studies 44, no. 5 (2013): 451–71. http://dx.doi.org/10.1177/0021934713488786.
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Jefferson, Alphine W. "Black America in the 1980s: Rhetoric Vs. Reality." Black Scholar 17, no. 3 (1986): 2–9. http://dx.doi.org/10.1080/00064246.1986.11414402.
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Jarratt, Susan C. "Classics and Counterpublics in Nineteenth-Century Historically Black Colleges." College English 72, no. 2 (2009): 134–59. http://dx.doi.org/10.58680/ce20098985.
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In the post-Civil War United States, several historically black colleges gave a central role to classical rhetoric in their curricula, and many of their students used its concepts to develop a distinctly black, oppositional public sphere.
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Weaver, Simon. "Jokes, rhetoric and embodied racism: a rhetorical discourse analysis of the logics of racist jokes on the internet." Ethnicities 11, no. 4 (2011): 413–35. http://dx.doi.org/10.1177/1468796811407755.
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This article outlines the racist rhetoric employed in anti-black jokes on five internet websites. It is argued that racist jokes can act as important rhetorical devices for serious racisms, and thus work in ways that can support racism in particular readings. By offering a rhetorical discourse analysis of jokes containing embodied racism – or the discursive remains of biological racism – it is shown that internet jokes express two key logics of racism. These logics are inclusion and exclusion. It is argued that inclusion usually inferiorizes and employs race stereotypes whereas exclusion often does not. The article expands this second category by highlighting exclusionary ‘black’ and ‘nigger’ jokes. These categories of non-stereotyped race or ethnic joking have been largely ignored in humour studies because of a reliance on a problematic and celebratory definition of the ethnic joke. Thus a wider definition of racist humour is offered.
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Bratina, Oksana A., and Aleksandr V. Markov. "“OPPENHEIMER” BY K. NOLAN. POETICS AND RHETORIC OF ACTION." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 4 (2023): 142–51. http://dx.doi.org/10.28995/2073-6401-2023-4-142-151.
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K. Nolan’s Oppenheimer subdues the biographical film to the poetics of the graphic novel: the rhetorical construction of the frame composition and the acceleration of the action are combined with the conventional roles of the characters. The film is framed by a double consequence: black-and-white shots of the official process include a public dispute (agora) and construct a simple protagonist, while imitating old film color shots of a biased conversation between professionals reconstruct him as a complex one and block crossexamination. Such ambiguity is also supported by the graphic novel-inspired unambiguity of the roles of his older colleagues: the brooding Einstein and the extroverted Niels Bohr. The erotic economy of the Los Alamos desert development allows us to organize most of the film’s scenes theatrically, in a stage box, thus postponing the resolution of the question of the fate of the Oppenheimer dossier. In doing so, often archaic mediums of information, subordinate to the medium of the railroad, prove key to understanding the protagonist’s actions. These mediums transform the rhetoric of the deed into the poetics of the deed.
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Fisher, Rev Earle J. "Introducing Sermonic Militancy—A Call Toward More Revolutionary Homiletics and Hermeneutics." Journal of Communication and Religion 44, no. 3 (2021): 41–55. http://dx.doi.org/10.5840/jcr20214439.
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The purpose of this essay is to build upon and expand the work of Dr. Frank Thomas’s book How to Preach a Dangerous Sermon and extend the boundaries of prophetic rhetoric to more readily identify militancy within the scope of the sacred. This work will not necessarily delineate how to produce sermonic militancy vis-a-vis rhetorical invention. The work will, instead, honor the instructive nature of sermonic militancy and help us to acknowledge our propensity to erase, reduce, minimize, and demonize more militant rhetorical presentations (sermonic and otherwise) that are necessary for the full scope of Black liberation projects and social movements to be actualized.
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MacLeod, Douglas C. "Black or White: The Art of Rhetoric in Sunset Limited." Religions 14, no. 10 (2023): 1298. http://dx.doi.org/10.3390/rel14101298.
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The film Sunset Limited is an HBO adaptation of Cormac McCarthy’s play of the same name, and it is an in-depth character study of two individuals: Black (played by Samuel L. Jackson) and White (played by Tommy Lee Jones). In the beginning of the film, Black has already saved White from committing suicide and they are sitting together at a small, round kitchen table; viewers learn that Black was going to work when he saw White on the train platform about ready to jump in front of the Sunset Limited. Black is a religious Christian and White is an outright atheist; one believes in Jesus Christ and one believes in nothing; one has faith and one has no faith in anything. These ideological standpoints (the lack of an ideology is still an ideology) are the foundation of this text. The focus of Suset Limited is the push and pull between religious belief (Black) and philosophical thought (White), which ultimately will determine whether White stays and decides to live, or goes and decides to take his life. In essence, Sunset Limited is an exercise in rhetoric, in the art of persuasion, and how this artform can be used in both religious and secular conversation. This study of Sunset Limited will devote time to Cormac McCarthy’s connections to religion and philosophy using research about his work; then, there will be an in-depth textual analysis of the film, which will speak to not only who these characters are but also what they want to relay to one another about what they know (rather than what they believe) about the world. Black and White are polar opposites of each other (black and white); what this essay intends to prove is that there are similarities to their thought processes, even if they may not recognize it.
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Perry, Ravi K. "Kindred Political Rhetoric: Black Mayors, President Obama, and the Universalizing of Black Interests." Journal of Urban Affairs 33, no. 5 (2011): 567–90. http://dx.doi.org/10.1111/j.1467-9906.2011.00571.x.
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Stieber, Chelsea. "Mémoire and Vindicationism in Revolutionary Saint-Domingue." Small Axe: A Caribbean Journal of Criticism 26, no. 1 (2022): 30–54. http://dx.doi.org/10.1215/07990537-9724037.
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This essay analyzes the genre of mémoire produced by gens de couleur (free people of color) within the colonial and military bureaucracy of revolutionary Saint-Domingue. Building on recent scholarship on Toussaint Louverture’s 1802 “Mémoire du général Toussaint Louverture,” it situates the genre in broader conversation with the mass of bureaucratic and administrative writing in the colony by offering close readings of mémoires from Julien Raimond and André Rigaud. Though written for different purposes, these mémoires evince a shared formal and rhetorical strategy: they present textual evidence and employ forensic rhetoric to refute competing claims and vindicate their cause. By elucidating the generic conventions of the mémoire, this essay contributes to the growing body of scholarship on Black writing that has moved beyond the paradigm of the slave narrative toward other forms and genres of Black protest. In so doing, it refocuses vindicationism on these rhetorical evidentiary practices, rather than on the mythos of romance and romantic overcoming that has categorized vindicationist narratives of the Haitian Revolution.
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Craig, Collin. "Courting the Abject: A Taxonomy of Black Queer Rhetoric." College English 79, no. 6 (2017): 619–39. http://dx.doi.org/10.58680/ce201729160.
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This essay explores how Black LGBTQ students use writing to translate and transmit African American vernacular language codes in their everyday lives. Through documenting how students experience and interpret homophobia through the prism of African American vernacular English (AAVE), I demonstrate how some use language and literacy practices to critique and perform dominant gender behaviors reflected in their community. I theorize a Black queer rhetoric as a framework for understanding and nuancing the discursive limits of African American vernacular English
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Campbell, Kermit E. "Rhetoric from the Ruins of African Antiquity." Rhetorica 24, no. 3 (2006): 255–74. http://dx.doi.org/10.1525/rh.2006.24.3.255.
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Abstract Recent studies in comparative rhetoric have brought much needed attention to traditions of rhetoric in non-Western cultures, including many in Africa. Yet the exclusive focus on contemporary African cultures limits understanding of the history of rhetoric in Africa. Although extensive data on African antiquity is lacking, we know that early Nubian and Ethiopian cultures were highly civilized, socially and politically. Literacy in the ancient cities of Napata, Meroe, and Axum, and in the medieval city of Timbuktu suggests that black Africa was not exclusively oral and not without recourse to a means of recording its uses of language. This essay adds a historical dimension to comparative studies of rhetoric in Africa, showing the depth and complexity of this little known aspect of African civilizations.
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Barrow, Christine. "Contesting the Rhetoric of ‘Black Family Breakdown’ from Barbados." Journal of Comparative Family Studies 32, no. 3 (2001): 419–41. http://dx.doi.org/10.3138/jcfs.32.3.419.
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Rushdy, Ashraf H. A., and C. K. Doreski. "Writing America Black: Race Rhetoric in the Public Sphere." African American Review 36, no. 1 (2002): 141. http://dx.doi.org/10.2307/2903374.
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Faison, Wonderful. "Full Disclosure: Black Rhetoric, Writing Assessment, and Afrocentric Rubrics." Rhetoric Society Quarterly 52, no. 3 (2022): 270–81. http://dx.doi.org/10.1080/02773945.2022.2077627.
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Camp, Carolyn. "The Rhetoric of Catalogues in Richard Wright's Black Boy." MELUS 17, no. 4 (1991): 29. http://dx.doi.org/10.2307/467266.
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Kleczaj-Siara, Ewa. "Quilts and the rhetoric of Black resistance and joy." "Res Rhetorica" 9, no. 1 (2022): 5–17. http://dx.doi.org/10.29107/rr2022.1.1.
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Pierwotnie tworzone jako domowe nakrycia i dekoracje w domach białych właścicieli, afroamerykańskie quilty zostały naznaczone retoryką sprzeciwu w momencie, gdy czarnoskóre kobiety zaczęły produkować patchworki na własny użytek. Wówczas quilty jako medium przekazujące wartości kulturowe stały się nieodłączną częścią tradycji artystycznej czarnoskórych kobiet. Tradycja ta jest silnie związana z retoryką sprzeciwu i wytrzymałości wobec przeciwności losu. Chociaż quilty są zwykle definiowane jako niewolnicza forma artystyczna, ich znaczenie wzrosło w ostatnich latach, kiedy Ameryka mierzy się z licznymi konfliktami rasowymi. Quilty mogą wyrażać traumę związaną z dyskryminacją rasową Afroamerykanów, jednocześnie wskazując na istotną koncepcję ‘czarnej radości’. Niniejszy artykuł analizuje werbalne i wizualne strategie retoryczne stosowane przez autorów quiltów w ramach projektu We Are The Story (https://textilecentermn.org/wearethestory/), tworzonych w odpowiedzi na liczne przypadki śmierci czarnoskórych Amerykanów z rąk policji. Artykuł podejmuje próbę oceny skuteczności zastosowania quiltów jako narzędzi politycznych w trwającym procesie walki czarnych o równe prawa. procesie walki czarnych o równe prawa.