What forces bring ordinary people together in public to make their voices heard? What means do they use to break through impediments to democratic participation? Unruly Rhetorics is a collection of essays from scholars in rhetoric, communication, and writing studies inquiring into conditions for activism, political protest, and public assembly. An introduction drawing on Jacques Ranciere and Judith Butler explores the conditions under which civil discourse cannot adequately redress suffering or injustice. The essays offer analyses of "unruliness" in case studies from both twenty-first-century and historical sites of social-justice protest. The collection concludes with an afterword highlighting and inviting further exploration of the ethical, political, and pedagogical questions unruly rhetorics raise. Examining multiple modes of expression - embodied, print, digital, and sonic - Unruly Rhetorics points to the possibility that unruliness, more than just one of many rhetorical strategies within political activity, is constitutive of the political itself.

This book is a critically informed challenge to the traditional histories of rhetoric and to the current emphasis on Aristotle and Plato as the most significant classical voices in rhetoric. In it, Susan C. Jarratt argues that the first sophists--a diverse group of traveling intellectuals in the fifth century B.C.--should be given a more prominent place in the study of rhetoric and composition. Rereading the ancient sophists, she creates a new lens through which to see contemporary social issues, including the orality/literacy debate, feminist writing, deconstruction, and writing pedagogy.

The sophists' pleasure in the play of language, their focus on historical contin-gency, and the centrality of their teaching for democratic practice were sufficiently threatening to their successors Plato and Aristotle that both sought to bury the sophists under philosophical theories of language. The censure of Plato and Aris-totle set a pattern for historical views of the sophists for centuries. Following Hegel and Nietzsche, Jarratt breaks the pattern, finding in the sophists a more progressive charter for teachers and scholars of reading and writing, as well as for those in the adjacent disciplines of literary criticism and theory, education, speech communication, and ancient history.

In tracing the historical interpretations of sophistic rhetoric, Jarratt suggests that the sophists themselves provide the outlines of an alternative to history-writing as the discovery and recounting of a set of stable facts. She sees sophistic use of narrative in argument as a challenge to a simple division between orality and literacy, current discussions of which virtually ignore the sophists.Outlining similarities between "ecriture feminine "and sophistic style, Jarratt shows that contemporary feminisms have more in common with sophists than just a style; they share a rhetorical basis for deployment of theory in political action. In her final chapter, Jarratt takes issue with accounts of sophistic pedagogy focusing on technique and the development of the individual. She argues that, despite its employment by powerful demagogues, sophistic pedagogy offers a resource for today's teachers interested in encouraging minority voices of resistance through language study as the practice of democracy.

Essays that show what a broad conception of rhetoric means and does in relation to practice Rhetoric is the art of emphasis, in the ancient sense of bringing to light or obscuring in shadow, and it is both a practice and a theory about that practice. In recent decades, scholars of rhetoric have turned to approaches that braid together poetics, performance, and philosophy into a "practical art." The Practice of Rhetoric: Poetics, Performance, Philosophy presents just such an account of rhetoric that presumes and incorporates theoretical approaches, offering a collection of principles assembled in the heat and trials of public practice. The essays gathered in this volume are inspired by the capacious conception of rhetoric put forth by historian of rhetoric Jeffrey Walker, who is perhaps best known for stressing rhetoric's educational mission and its investments in both theory and practice. The book extends that vision through the prisms of poetics, performance, and philosophy of argument. Poetics shows rhetoric's meaning making in all its verbal possibilities and material manifestations, in contexts ranging from mouse-infested medieval fields to the threat of toxin-ridden streams in the twentieth century. Performance puts what is created into the heat of public life, tapping out the rhythms of Byzantine prose or using collage to visually depict the beliefs and convictions of Martin Luther King Jr. Philosophy of argument enacts the mutually constitutive relationship between rhetoric and dialectic, offering new insights on and contexts for old tools like stasis and disputation, while keeping the focus on usefulness and teachability. Ranging across centuries and contexts, the essays collected here demonstrate the continued need to attend carefully to the cooperation of descriptive language and normative reality, conceptual vocabulary and material practice, public speech and moral self-shaping. This volume will rekindle long-standing conversations about the public, world-making practice of rhetoric, thereby enlivening anew its civic mission.

Barred from political engagement and legal advocacy, the second sophists composed and performed epideictic works for audiences across the Mediterranean world during the early centuries of the Common Era. In a wide-ranging study, author Susan C. Jarratt argues that these artfully wrought discourses, formerly considered vacuous entertainments, constitute intricate negotiations with the absolute power of the Roman Empire. Positioning culturally Greek but geographically diverse sophists as colonial subjects, Jarratt offers readings that highlight ancient debates over free speech and figured discourse, revealing the subtly coded commentary on Roman authority and governance embedded in these works. Through allusions to classical Greek literature, sophists such as Dio Chrysostom, Aelius Aristides, and Philostratus slipped oblique challenges to empire into otherwise innocuous works. Such figures protected their creators from the danger of direct confrontation but nonetheless would have been recognized by elite audiences, Roman and Greek alike, by virtue of their common education. Focusing on such moments, Jarratt presents close readings of city encomia, biography, and texts in hybrid genres from key second sophistic figures, setting each in its geographical context. Although all the authors considered are male, the analyses here bring to light reflections on gender, ethnicity, skin color, language differences, and sexuality, revealing an underrecognized diversity in the rhetorical activity of this period. While US scholars of ancient rhetoric have focused largely on the pedagogical, Jarratt brings a geopolitical lens to her study of the subject. Her inclusion of fourth-century texts-the Greek novel Ethiopian Story, by Heliodorus, and the political orations of Libanius of Antioch-extends the temporal boundary of the period. She concludes with speculations about the pressures brought to bear on sophistic political subjectivity by the rise of Christianity and with ruminations on a third sophistic in ancient and contemporary eras of empire.