The rhetorics of violence in Joshua: Foucauldian Power, Israelite Identity, and the Ethics of Interpretation

The goals of this project are manifold. First, I will attempt to discover evidence in the book of Joshua that will lend support to the theory of a Josianic influence enacted in the 7th century BCE. I will do this through an analysis of the rhetoric in selected stories in Joshua using the ideas of Foucault. Second, I will address the significance of this kind of analysis as having potential for the emancipation of oppressed peoples. The first section delineates scholarly discussion on the literary and historical context of the book of Joshua. These scholarly works are foundational to this study because they situate the text within a particular period in history and within certain ideologies. Chapter 2 discusses the work of Foucault and how his ideas will be applied to particular texts of the book of Joshua. The focused analysis of these texts occurs within chapters 3 to 6. Chapter 7 presents an integration of the observations made through the analyses performed in the previous chapters and expands on the ethical significance of this study.

Rhetorics and Practices of Modernisation in Russian Industry: a Reflective Analysis of Organisational Cultures in Transition

This research was based on the results of a case study of a large confectionery factory in the Russian city of Samara. The concept of paternalism is clear in many features of the life of Russian enterprises, including the rhetoric and strategy of the management, relationships within the labour force and the stereotypical expectations of workers. The concept also has a much wider bearing, embracing the spheres of state policy, the social, and family relationships, that is every sphere of social life in which the patriarchal, communal, stereotyped way of thinking of the Soviet people is reproduced. A substantial proportion of the state's role in providing social protection for the population is carried out through enterprises. In spite of low salaries and the absence of career opportunities, female workers were as strongly attached to the enterprise as to their homes. Romanov's research showed how the development of capitalism in industries in Russia is destroying the cultural and social identities of female workers and is contributing to gender inequality. Interpersonal relations are becoming increasingly utilitarian and distant and the basic features of the patriarchal type of administrative control are becoming blurred. This control is becoming more subtle, but gender segregation is preserved in the new framework and indeed becoming more obvious, being reproduced both at the departmental level and in the hiring policy of the enterprise as a whole.

The Vernacular Discourse of the "Arab Spring:" An Analysis of the Visual, the Embodied, and the Textual Rhetorics of the Karama Revolution

The Vernacular Discourse of the "Arab Spring" is a project that bridges the divide between the East and the West by offering new readings to Arab subjectivities. Through an analysis of the "Arab Spring" through the lens of vernacular discourse, it challenges the Euro-Americo-centric legacies of Orientalism in Western academia and the new wave of extremism in the Arab world by offering alternative representations of Arab bodies and subjectivities. To offer this new reading of the "Arab Spring," it explores the foundations of critical rhetoric as a theory and a practice and argues for a turn towards a critical vernacular discourse. The turn towards critical vernacular discourse is important as it urges the analyses of different artifacts produced by marginalized groups in order to understand their perspectives that have largely been foreclosed in traditional cultural studies research. Building on embodied/performative critical rhetoric, the vernacular discourses of the Arab revolutionary body examines other forms of knowledge productions that are not merely textual; more specifically, through data gathered in the Lhbib Bourguiba, Tunisia. This analysis of the political revolutionary body unveils the complexity underlining the discussion around issues of identity, agency and representation in the Middle East and North Africa, and calls for a critical study towards these issues in the region beyond the binary approach that has been practiced and applied by academics and media analysts. Hence, by analyzing vernacular discourse, this research locates a method of examining and theorizing the dialectic between agency, citizenry, and subjectivity through the study of how power structure is recreated and challenged through the use of the vernacular in revolutionary movements, as well as how marginalized groups construct their own subjectivities through the use of vernacular discourse. Therefore, highlighting the political prominence of evaluating the Arab Spring as a vernacular discourse is important in creating new ways of understanding communication in postcolonial/neocolonial settings.

Faithful Genres: Rhetorics of the Civil Rights Mass Meeting

“Faithful Genres” examines how African Americans adapted the genres of the black church during the civil rights movement. Civil rights mass meetings, as the movement’s so-called “energy machine” and “heartbeat,” serve as the project’s central site of inquiry for these meetings were themselves adaptations of the genre of the black church service. The mass meetings served as the space to draw people into the movement, encourage people toward further activism, and testify to anyone watching that the African American community was working toward desegregation, voting rights, and racial equality. In Martin Luther King, Jr.’s words, “Through these meetings we were able to generate the power and depth which finally galvanized the entire Negro community.” In these weekly or sometimes even nightly meetings, participants inhabited the familiar genres of the black church, song, prayer, and testimony. As they did, they remade these genres to respond directly to white supremacy and to enact the changes they sought to create. While scholars have studied the speeches men and women such as King, Ralph Abernathy, and Fannie Lou Hamer delivered at meetings (Wilson; Selby; Holmes; Brooks), scholars have yet to examine how civil rights mass meetings functioned through a range of genres and rhetors. My study addresses this absence and invigorates this discussion to demonstrate how the other meeting genres beyond the speech—song, prayer, and testimony—functioned to create energy, sustenance, and motivation for activists. Examining these collectively enacted genres, I show how rhetors adapted song, prayer, and testimony toward strategic interventions. I also examine how activists took these same genres up outside the meetings to circulate them in broader contexts for new audiences. By recovering and defining the mass meeting as a flexible repertoire of genres and then examining the redeployment of meeting genres outside the meeting, “Faithful Genres” contributes to histories of civil rights and African American rhetorics, genre studies, and histories of religious rhetorics.

Beyond hope: Rhetorics of mobility, possibility, and literacy

When writing teachers enter the classroom, they often bring with them a deep faith in the power of literacy to rectify social inequalities and improve their students’ social and economic standing. It is this faith—this hope for change—that draws some writing teachers to locations of social and economic hardship. I am interested in how teachers and theorists construct their own narratives of social mobility, possibility, and literacy. My dissertation analyzes the production and expression of beliefs about literacy in the narratives of a diverse group of writing teachers and theorists, from those beginning their careers to those who are published and widely read. The central questions guiding this study are: How do teachers’ and theorists’ narratives of becoming literate intersect with literacy theories? and How do such literacy narratives intersect with beliefs in the power of literacy to improve individuals’ lives socially, economically, and personally? I contend that the professional literature needs to address more fully how teachers’ and theorists’ personal histories with literacy shape what they see as possible (and desirable) for students, especially those from marginalized communities. A central focus of the dissertation is on how teachers and theorists attempt to resolve a paradox they are likely to encounter in narratives about literacy. On one hand, they are immersed in a popular culture that cherishes narrative links between literacy and economic advancement (and, further, between such advancement and a “good life”). On the other hand, in professional discourse and in teacher preparation courses, they are likely to encounter narratives that complicate an assumed causal relationship between literacy and economic progress. Understanding, through literacy narratives, how teachers and theorists chart a practical path through or around this paradox can be beneficial to literacy education in three ways. First, it can offer direction in professional development and teacher education, addressing how teachers negotiate the boundaries between personal experience, theory, and pedagogy. Second, it can help teachers create spaces wherein students can explore the impact of paradoxical views about the role of literacy on their own lives. Finally, it can offer direction in public policy discourse, extending awareness of what we want—and need—from English language arts education in the twenty-first century. To explore these issues, I draw on case studies and ethnographic observation as well as narrative inquiry into teachers’ and theorists’ published literacy narratives. I situate my findings within three interrelated frames: 1) the narratives of new teachers, 2) the published works of literacy educators and theorists, and 3) my own literacy narrative. My first chapter, “Beyond Hope,” explores the tenuous connections between hope and critique in literacy studies and provides a methodological overview of the study. I argue that scholarship must move beyond a singular focus on either hope or critique in order to identify the transformative potential of literacy in particular circumstances. Analyzing literacy narratives provides a way of locating a critically informed sense of possibility. My second chapter, “Making Teachers, Making Literacy,” explores the intersection between teachers’ lives and the theories they study, based on qualitative analysis of a preservice course for secondary education English teachers. I examine how these preservice English teachers understood literacy, how their narratives of becoming literate and teaching English connected—and did not connect—with theoretical and pedagogical positions, and how these stories might inform their future work as practitioners. Centering primarily on preservice teachers who resisted Nancie Atwell’s pedagogy of possibility because they found it too good to be true, this research concentrates on moments of disjuncture, as expressed in class discussion and in one-on-one interviews, when literacy theories failed to align with aspiring teachers’ understandings of their own experiences and also with what they imagined as possible in disadvantaged educational settings. In my third and fourth chapters, I analyze the narratives of celebrated teachers and theorists who put forth an agenda that emphasizes possibilities through literacy, examining how they negotiate the relationship between their own literacy stories and literacy theories. Specifically, I investigate the narratives of three proponents of critical literacy: Mike Rose, Paulo Freire, and Myles Horton, all highly respected literacy teachers whose working-class backgrounds influenced their commitment to teaching in disenfranchised communities. In chapter 3, “Reading Lives on the Boundary,” I demonstrate how Mike Rose’s 1989 autobiographical text, Lives on the Boundary, juxtaposes rhetorics of mobility with critiques of such possibility. Through an analysis of work published in professional journals, I offer a reception history of Rose’s narrative, focusing specifically on how teachers have negotiated the tension between hope and critique. I follow this analysis with three case studies, drawn from a larger sampling, that inquire into the personal connections that writing teachers make with Lives on the Boundary. The teachers in this study, who provided written responses and participated in audio-recorded follow-up interviews, were asked to compare Rose’s story to their own stories, considering how their personal literacy histories influenced their teaching. My findings illustrate how a group of teachers and theorists have projected their own assessments of what literacy and higher education can and cannot accomplish onto this influential text. In my fourth chapter, “Horton and Freire’s Road as Literacy Narrative,” I concentrate on Myles Horton and Paulo Freire’s 1990 collaborative spoken book, We Make the Road by Walking. Central to my analysis are the educators’ stories about their formative years, including their own primary and secondary education experiences. I argue that We Make the Road by Walking demonstrates how theories of literacy cannot be divorced from personal histories. I begin by examining the spoken book as a literacy narrative that fuses personal and theoretical knowledge, focusing specifically on its authors’ ideas on theory. Drawing on Bakhtin’s notion of the chronotope—the intersection of time and space within narrative—I then explore the literacy narratives emerging from the production process of the book, in a video production about Horton and Freire’s meeting, and ultimately in the two men’s reflections on their childhood years (Dialogic). Interspersed with these accounts is archival material on the book’s editorial production that illustrates the value of increased dialogue between personal history and theories of literacy. My fifth chapter is both a reflective analysis and a qualitative study of my work at a men’s medium-high security prison in Illinois, where I conducted research and served as the instructor of an upper-level writing course, “Writing for a Change,” in the spring of 2009. Entitled “Doing Time with Literacy Narratives,” this chapter explores the complex ways in which literacy and incarceration are configured in students’ narratives as well as my own. With and against students’ stories, I juxtapose my own experiences with literacy, particularly in relation to being the son of an imprisoned father. In exploring the intersections between such stories, I demonstrate how literacy narratives can function as a heuristic for exploring beliefs about literacy between teachers and students both inside and outside of the prison-industrial complex. My conclusion pulls together the various themes that emerged in the three frames, from the making of new teachers to the published literacy narratives of teachers and theorists to my own literacy narrative. Writing teachers encounter considerable pressure to align their curricula with one or another theory of literacy, which has the effect of negating the authority of knowledge about literacy gleaned from experience as readers and writers. My dissertation contends that there is much to be gained by finding ways of articulating theories of literacy that encompass teachers’ knowledge of reading and writing as expressed in personal narratives of literacy. While powerful cultural rhetorics of upward social mobility often neutralize the critical potential of teachers’ own narratives of literacy—potential that has been documented by scholars in writing studies and allied disciplines—this is not always the case. The chapters in this dissertation offer evidence that hopeful and critical positions on the transformational possibilities of literacy are not mutually exclusive.

The Visual Culture of Human Rights. Observations on Amnesty International

Trabalho de project de Mestrado em Antropologia de Direitos Humanos e Movimentos Sociais

Sotamuistomerkki Suomessa. Voiton ja tappion modaalista sovittelua

Väitöskirjani tarjoaa laajasti tietoa sotamuistomerkeistä koko Suomen alueelta. Työ purkaa suomalaisten sotamuistomerkkien ilmaisutapoja ja modaalisia keinoja, joilla taideteokset sovittelevat voitetun tai hävityn sodan tarinaa ja kokemuksellisia jännitteitä toisiinsa. Suurin osa analyysin kohteena olevista taideteoksista on pystytetty Suomen itsenäisyyden ajalla vapaudenpatsaiksi tai sankarihautojen, taisteluiden ja vakaumuksensa puolesta kuolleiden muistomerkeiksi. Tutkimus painottuu voiton ideologian vaikutukseen sotakuvaston muotoutumisessa. Avainkysymyksiä ovat, miten sotamuistomerkki viestittää poliittis-ideologisia tavoitteita tai miten muistomerkkien figuurien asennot, eleet ja attribuutit välittävät sotatarinan yhteisöllisiä sisältöjä. Tutkimus tarkentuu teosten modaalisiin piirteisiin ja merkityksenmuodostuksen vuorovaikutteisuuteen. Erikoishuomion kohteena ovat aiheiden sisällölliset ristiriidat ja ilmaisun murtumakohdat. Suurten teosmäärien ja aihetyyppien jaottelussa ja analysoimisessa on hyödynnetty ikonografian, kuvaretoriikan ja eleiden tutkimusta. Suomalaisen aineiston vertailukohtina ovat antiikin sotilasaiheinen taide, keskiaikainen Kristuksen kärsimyskuvasto sekä sotamuistomerkkiperinne Saksassa, Ranskassa, Yhdistyneessä kuningaskunnassa ja Amerikan yhdysvalloissa. Sotien muistokultin merkitysten avaamisessa käytetään diskurssianalyysin välineitä. Tutkimus osoittaa, että sotamuistomerkit rakentavat yhteisön turvallisuudentunnetta ja muokkaavat sotilasimagoa maskuliinisten ideaalien ja implisiittisen vihollis- tai vastakuvan varassa. Kansallisen paatoksen ohessa sotamuistomerkit vahvistavat sotilaiden aseveliaatetta ja luovat kuvaa rikkumattomasta yhteishengestä sekä kotirintamasta. Teokset tulkitsevat valmistumisaikansa usein ristiriitaista tunneilmapiiriä ja tulevaisuuden odotuksia sekä neuvottelevat paikallisesta erityisyydestä ja valtakysymyksistä. Veistosten modaaliset keinot suhteessa toimijarooleihin, kuten autonomisuuden korostus, tunteenomainen toiseen tukeutuminen tai sodan velvoitteisiin suuntautuminen perustuvat yleensä figuurien asentoihin. Sen sijaan figuurien eleet ja attribuutit, tärkeimpinä kypärä, ase, univormu ja lumipuku, tarkentavat suuntautumisen tavoitetta ja ideologista sanomaa. Koska sodassa on kyse vaikeasti käsiteltävistä väkivaltakulttuurin ilmiöistä, muistomerkeillä on hämärretty ja muokattu kuvaa historian tapahtumista. Siten teosten välittämät ideat uhrivalmiudesta ja tunteiden hillinnän velvoitteesta auttavat sotatraumojen ja surun kanavoimisessa sekä purkavat tapahtumiin liittyvää häpeää.

‘Designer Vaginas': The Representation of Female Genitals on Canadian Cosmetic Surgeons' Websites

This thesis critically examines the online marketing tactics of 10 (English language) Canadian cosmetic surgery clinics’ websites that offer Female Genital Cosmetic Surgery (FGCS), specifically, labiaplasty (labial reduction) and vaginoplasty (vaginal tightening). Drawing on a qualitative Multimodal Critical Discourse Analysis (MCDA) and a feminist-informed social constructionist framework (Lazar, 2007), I examine how FGCS discourses reiterate and reinforce heteronormative sexual scripts for women, and impose restrictive models of femininity through the pathologization of genital diversity and the appropriation of postfeminist and neoliberal discourses of individual choice and empowerment. I explore feminist analyses of the links between FGCS and contemporary Western women’s postfeminist subjectivity, and the reconfiguration of women’s sexual agency, to better understand what these contemporary shifts may mean for women’s sexual anxiety and expression. My analysis highlights several discourses that organize the online marketing material of Canadian FGCS websites, including: the pathologization of genital diversity; restrictive models of femininity; heteronormative sexual scripts; neoliberal and post-feminist rhetorics of individual choice and empowerment; and psychological and sexual transformation. Overall, these discourses undermine acceptance of women’s genital diversity, legitimize the FGCS industry and frame FGCS as the only viable solution to alleviate women’s genital and sexual distress despite the lack of evidence regarding the long-term benefits and risks of these procedures, and the recommendations against FGCS by professional medical organizations.

Des femmes converties à l'islam en France et au Québec : religiosités d'un nouveau genre

En Europe et en Amérique du Nord, les phénomènes de conversion à l'islam suggèrent que modernité et sécularisation ont engendré de nouvelles formes de subjectivité, insolites au premier abord. Pourtant, l'apparente incompatibilité entre les identités musulmane d’un part, et québécoise ou française d’autre part, provient davantage du contexte sociopolitique dans lequel ces identités se produisent que d'une impossibilité inhérente aux paradigmes musulman et occidental en soi. Notre étude réalisée en France et au Québec montre que si le retour à l’islam s’inscrit dans un projet d’herméneutique du soi qui se réalise dans le cadre d’une démarche spirituelle, le geste de conversion est forgé par le contexte social et politique qui lui donne sens et portée. Ainsi, l’identité des nouvelles musulmanes se négocie dans les rapports sociaux qui traversent et dominent les univers du discours locaux; le projet social et politique qui en résulte vise à transcender ces modèles en proposant une alternative qui combine l’hérité et le choisi. Notre projet s’inscrit dans une perspective comparative au sein de deux espaces politiques se distinguant non seulement par leur mode de gestion de la diversité religieuse et ethnique, mais aussi par leur système de régulation du religieux dans l'espace public. Considérant que le changement de religion est un processus aussi subjectif que social, nous soutenons que la nouvelle identité du converti se distribue de façon continue et dynamique entre la réalisation du soi et la (re)construction de son appartenance sociale. Par conséquent, le geste de conversion traduit autant la quête d’une spiritualité et d’un mode de vie pieux, qu’il exprime un discours critique de son contexte social et politique, et constructif puisqu’il en propose une alternative. En nous inspirant des perspectives théoriques de Ricœur, de Foucault, et de Calhoun, nous examinons la formation du sujet et la construction de son identité, autant par la production d’un discours (récit de conversion), que par le modelage du corps (apprentissage des pratiques religieuses et sociales). Cette approche performative de la ritualité quotidienne met en évidence la fluidité, l'idiosyncrasie et l'historicité des appartenances et des subjectivités. Pour les femmes rencontrées, la mise en narration de la trajectoire de conversion joue un rôle clé dans le processus de constitution et d’actualisation du soi musulman. Par la réflexivité du sujet, elle produit en effet une nouvelle herméneutique du soi, motivée par un objectif d’accomplissement personnel, et travaillé par le médium de la spiritualité. Par ailleurs, nous identifions des discours standardisés qui constituent des points de tension autour desquels se forgent la piété, la subjectivité, et l’identité des converties. Parmi eux, le modèle de genre préconisé révèle le retour à une nouvelle morale de la pudeur, de l'intimité, du corps et du souci de soi qui revisite les rhétoriques polarisées entre le féminisme jugé extrême des sociétés occidentales, et les dérives patriarcales de l’islam politique. En ce sens, nous considérons les femmes converties à l’islam comme la figure archétype du sujet musulman féministe. La formation de ces identités originales révèle les forces sociales et politiques sous-jacentes les localités nationales et les dynamiques globales. En effet, les performances élaborées par les converties se situent en compétition avec certains discours construits, tant par les musulmans de naissance que par la société d'origine. La conversion induit ainsi une recomposition des identités genrées, religieuses, nationales ou biographiques des nouvelles musulmanes. Si les attributs de l’altérité désormais mêlés à ceux du soi sont travaillés aux limites des catégories de la modernité avancée (savoir, religion et genre), ils reconfigurent également les rapports sociaux et les frontières de nouveaux groupes d’inclusion et d’exclusion (ethnicité, piété, génération). Au Québec, l'attrait pour l'islam participe d’une reconquête du sens et d’une volonté d'adhésion à la rhétorique cosmopolite hégémonique, l’entrée dans l’islam célèbre alors le retour à des formes de solidarité communautaire, faisant suite à une phase de modernisation et de sécularisation accélérée. En France, elle manifeste une critique envers la différenciation sociale et un mode d'appartenance à une classe ghettoïsée. L’adhésion à la religion de la catégorie minoritaire et ostracisée met en évidence l’échec d'un modèle républicain qui a failli à sa prétention d’universalité. Cette voie alternative aux projets séculier et moderne dominants contribue à reconfigurer les domaines du privé et du public, et permet à ceux qui choisissent la marge, de révéler les apories du centre.