Rhetoric Review, vol. 38, no. 4, 2019, pp. 445-462
Abstract: Nativist ideology, which dominates public discourse, implements ableist hierarchies to reduce immigrants to diseases of the body politic. Immigrants’ graphic narratives, on the other hand, reveal the disabling effects of xenophobic environments. Rhetoricians have begun to recognize comics’ persuasive potential but thus far have not explored their role in immigration rhetoric. Using this medium’s affordances, immigrants critique the nativism-ableism matrix, as exemplified by Parsua Bashi’s comics memoir about immigrating to Switzerland from Iran, Nylon Road (2006/2009). Bashi’s self-worth, displaced by her unreceptive context, depends on accepting a mental (dis)ability. Her comic counters nativism’s eugenic underpinnings by visualizing variation.
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Peitho: Journal of the Coalition of Feminist Scholars in the History of Rhetoric & Composition, vol. 21, no. 1, 2018, pp. 132-157.
Abstract: This article introduces Martha L. Root’s cosmopolitan rhetoric, which exemplifies how women speaking from (religious) margins interpret traditions to create calls for social change. In lectures delivered between the world wars, Root argued for “cosmic education,” a global peacemaking program promoting openness and civic service in learners, which she distilled from precepts of the Bahá’í Faith. Root implored every listener, from her US co-nationals to audiences worldwide, to evangelize peace. Her rhetoric of unity harnessed principle with practice to animate the cycle of cosmic education, a cycle she modeled by inventing transnational sisterhood with the 19th-century Persian poet Táhirih Qurratu’l-Ayn.
Journal of Bahá’í Studies, vol. 28, no. 1–2, 2018, pp. 7–31.
Abstract: The discipleship of the young American Laura Clifford Barney to ‘Abdu’l-Bahá in the early 1900s resulted in a flow of spiritual teachings from East to West. After several years of intense engagement with her teacher in Palestine, Barney sought to disseminate in her Western homelands what she had learned. Her private and public writings demonstrate how she employed ‘Abdu’l-Bahá’s teachings in her efforts to influence social discourse by promoting the Bahá’í Faith in Europe and the United States. Examining these teachings and Barney’s applications thereof in her rhetoric allows us to witness how a transnational channel of theological knowledge developed.
Constitutive Visions: Indigeneity and Commonplaces of National Identity in Republican Ecuador (Review), Quarterly Journal of Speech, vol. 103, no. 1-2, 2017, pp. 186-190.
Christa J. Olson’s first book provides a model for rhetoricians who, like her, wish to transcend disciplinary divisions and the geographic scope of their homelands to study the rhetorics of other lands through an array of artifacts. In Constitutive Visions, Olson ambitiously intervenes in two significant projects: first, to “demonstrate the powerful roles played by resilient commonplaces in the constitution of national identity,” and second, to “emphasize the particular force that elements of visual culture lend to the constitutions of strong identifications” (24). That is, she exposes the processes through which rhetors compose a national identity for their country.