This book uses the 2015 Charleston shooting as a case study to analyze the connections between race, rhetoric, religion, and the growing trend of mass gun violence in the United States. The authors claim that this analysis fills a gap in rhetorical scholarship that can lead to increased understanding of the causes and motivations of these crimes.

This volume, edited by Kim Golombisky, applies an intersectional lens to advertising, focusing on gender, race, ethnicity, sexuality, disability, age, class, and nationality. Intersectional feminist perspectives on advertising are rare in the advertising industry, even as it faces pressure to reform. This anthology focuses on advertising messaging to follow up the professional practices covered in Feminists, Feminisms, and Advertising, edited by Kim Golombisky and Peggy Kreshel. In this new collection, contributors write from a variety of perspectives, including Black, African, lesbian, transnational, poststructuralist, material, commodity, and environmental feminisms. The authors also discuss the reproductive justice framework, feminist disability studies, feminist ethnography, feminist discourse analysis, and feminist visual rhetoric. Together, these scholars introduce big ideas for feminist advertising studies. The first section, titled "Historicize This!," includes work dealing with historicized analyses of advertising, ranging from more than a century of stereotypes about black women to early twentieth-century white women purchasing automobiles, all contextualized with women's complex relations with technologies from cars to Twitter. The second section, "Advertising Body Politics," groups work on topics related to body politics in advertising, including lesbians, disabled women, aging women, and Chinese "promotion girls." The third section, "Media Reps," revisits advertising representation in novel ways from operational definitions of race and advertising news about gay men to advertising twenty-first-century masculinities in Ghana and the United States. The last section, "Reproduction and Postfeminist Empowerment," ends the book with a selection of case studies on the advertising industry's cooptation and commodification of feminism, particularly in regressive postfeminist ideologies about women's reproductive health and mothering.

Rhetoric, Race, Religion, and the Charleston Shootings: Was Blind but Now I See is a collection focusing on the Charleston shootings written by leading scholars in the field who consider the rhetoric surrounding the shootings. This book offers an appraisal of the discourses - speeches, editorials, social media posts, visual images, prayers, songs, silence, demonstrations, and protests - that constituted, contested, and reconstituted the shootings in American civic life and cultural memory. It answers recent calls for local and regional studies and opens new fields of inquiry in the rhetoric, sociology, and history of mass killings, gun violence, and race relations-and it does so while forging new connections between and among on-going scholarly conversations about rhetoric, race, and religion. Contributors argue that Charleston was different from other mass shootings in America, and that this difference was made manifest through what was spoken and unspoken in its rhetorical aftermath. Scholars of race, religion, rhetoric, communication, and sociology will find this book particularly useful.

This volume, edited by Kim Golombisky, applies an intersectional lens to advertising, focusing on gender, race, ethnicity, sexuality, disability, age, class, and nationality. Intersectional feminist perspectives on advertising are rare in the advertising industry, even as it faces pressure to reform. This anthology focuses on advertising messaging to follow up the professional practices covered in Feminists, Feminisms, and Advertising, edited by Kim Golombisky and Peggy Kreshel. In this new collection, contributors write from a variety of perspectives, including Black, African, lesbian, transnational, poststructuralist, material, commodity, and environmental feminisms. The authors also discuss the reproductive justice framework, feminist disability studies, feminist ethnography, feminist discourse analysis, and feminist visual rhetoric. Together, these scholars introduce big ideas for feminist advertising studies. The first section, titled "Historicize This!," includes work dealing with historicized analyses of advertising, ranging from more than a century of stereotypes about black women to early twentieth-century white women purchasing automobiles, all contextualized with women's complex relations with technologies from cars to Twitter. The second section, "Advertising Body Politics," groups work on topics related to body politics in advertising, including lesbians, disabled women, aging women, and Chinese "promotion girls." The third section, "Media Reps," revisits advertising representation in novel ways from operational definitions of race and advertising news about gay men to advertising twenty-first-century masculinities in Ghana and the United States. The last section, "Reproduction and Postfeminist Empowerment," ends the book with a selection of case studies on the advertising industry's cooptation and commodification of feminism, particularly in regressive postfeminist ideologies about women's reproductive health and mothering.

In Laying Claim: African American Cultural Memory and Southern Identity, Patricia Davis identifies the Civil War as the central narrative around which official depictions of southern culture have been defined. Because that narrative largely excluded African American points of view, the resulting southern identity was monolithically white. Davis traces how the increasing participation of black public voices in the realms of Civil War memory-battlefields, museums, online communities-has dispelled the mirage of 'southernness' as a stolid cairn of white culture and has begun to create a more fluid sense of southernness that welcomes contributions by all of the region's peoples. Laying Claim offers insightful and penetrating examinations of African American participation in Civil War reenactments; the role of black history museums in enriching representations of the Civil War era with more varied interpretations; and the internet as a forum within which participants exchange and create historical narratives that offer alternatives to unquestioned and dominant public memories. From this evolving cultural landscape, Davis demonstrates how simplistic caricatures of African American experiences are giving way to more authentic, expansive, and inclusive interpretations of southernness. As a case-study and example of change, Davis cites the evolution of depictions of life at Thomas Jefferson's Monticello. Where visitors to the site once encountered narratives that repeated the stylized myth of Monticello as a genteel idyll, modern accounts of Jefferson's day offer a holistic, inclusive, and increasingly honest view of Monticello as the residents on every rung of the social ladder experienced it. Contemporary violence and attacks about or inspired by the causes, outcomes, and symbols of the Civil War, even one hundred and fifty years after its end, add urgency to Davis's argument that the control and creation of public memories of that war is an issue of concern not only to scholars but all Americans. Her hopeful examination of African American participation in public memory illuminates paths by which this enduring ideological impasse may find resolutions.