Womanist thought remains of critical importance given contemporary issues of social justice and advocacy. Womanist Ethical Rhetoric centers discourses of religious rhetoric and its influence on Black women's aims for voice, empowerment, and social justice in these turbulent times. The chapters utilize womanism, in conjunction with other frames, to examine how Black women incorporate different aspects of their identities into struggles for empowerment and celebrations of who they are in holistic ways that center love and community. This approach embraces both the commonalities and differences between womanists through theoretical and applied contexts. It advances the work of womanist predecessors and pays homage to them, most notably Rev. Dr. Katie Cannon's work on womanism and religion. Topics analyzed include Black women's spiritual and professional identities in religious organizations, the role of Black churches in Black Lives Matter, and the inclusion of all Black women in racial academic achievement gaps. Chapters also examine Black women's leadership and activism, including church leaders and representations in popular culture, and women's inclusion in the beloved community. This collection centralizes the plurality of Black women's lives, which is key to advancing their voices.

The historiography of feminist rhetorical research raises ethical questions about whose stories are told and how. Women and other marginalized people have been excluded historically from many formal institutions, and researchers in this field often turn to alternative archives to explore how women have used writing and rhetoric to participate in civic life, share their lived experiences, and effect change. Such methods may lead to innovation in documenting practices that took place in local, grassroots settings. The chapters in this volume present a frank conversation about the ways in which feminist scholars engage in the work of recovering hidden rhetorics, and grapple with the ethical challenges raised by this recovery work.

Womanist thought remains of critical importance given contemporary issues of social justice and advocacy. Womanist Ethical Rhetoric centers discourses of religious rhetoric and its influence on Black women’s aims for voice, empowerment, and social justice in these turbulent times. The chapters utilize womanism, in conjunction with other frames, to examine how Black women incorporate different aspects of their identities into struggles for empowerment and celebrations of who they are in holistic ways that center love and community. This approach embraces both the commonalities and differences between womanists through theoretical and applied contexts. It advances the work of womanist predecessors and pays homage to them, most notably Rev. Dr. Katie Cannon’s work on womanism and religion. Topics analyzed include Black women’s spiritual and professional identities in religious organizations, the role of Black churches in Black Lives Matter, and the inclusion of all Black women in racial academic achievement gaps. Chapters also examine Black women’s leadership and activism, including church leaders and representations in popular culture, and women’s inclusion in the beloved community. This collection centralizes the plurality of Black women’s lives, which is key to advancing their voices.

In this major study, leading feminist biblical critic Elisabeth Schussler Fiorenza focuses on Paul and his interpreters. She questions the apolitical ethos of biblical scholarship and argues for an alternative rooted in a critical understanding of language as a form of power. Modern biblical criticism, she reasons, derives much of its methodology and inspiration from an outdated notion of modern science. It professes value-neutrality and detachment from the world of politics and history. Yet, Schussler Fiorenza maintains, this posture belies an objectivity that fails to engage the sociopolitical context of both the text and today's reader. It also does not recognize the rhetorical character of biblical texts and readings. If language is understood in the sense of ancient rhetorics as a form of power that constitutes reality, then an ethics of interpretation is called for. The task of biblical studies is to identify and assess the ethical resources and moral visions of biblical religions. "Only then," Schussler Fiorenza contends, "will bibical studies be a significant partner in the global struggles seeking justice and well-being for all."

"This book considers feminist research methodology and ethics; the rhetorics of illness, medicine, and disability; and why and how academics research and write"--

From two leading scholars in the field comes this landmark assessment of the shifting terrain of feminist rhetorical practices in recent decades. Jacqueline Jones Royster and Gesa E. Kirsch contend the field of rhetorical studies is being transformed through the work of feminist rhetoricians who have brought about notable changes in who the subjects of rhetorical study can be, how their practices can be critiqued, and how the effectiveness and value of the inquiry frameworks can be articulated. To contextualize a new and changed landscape for narratives in the history of rhetoric, Royster and Kirsch present four critical terms of engagement—critical imagination, strategic contemplation, social circulation, and globalization—as the foundation for a new analytical model for understanding, interpreting, and evaluating feminist rhetorical inquiry and the study and teaching of rhetoric in general. This model draws directly on the wealth of knowledge and understanding gained from feminist rhetorical practices, especially sensitivity toward meaningfully and respectfully rendering the work, lives, cultures, and traditions of historical and contemporary women in rhetorical scholarship. Proposing ambitious new standards for viewing and valuing excellence in feminist rhetorical practice, Royster and Kirsch advocate an ethos of respect and humility in the analysis of communities and specific rhetorical performances neglected in rhetorical history, recasting rhetorical studies as a global phenomenon rather than a western one. They also reflect on their own personal and professional development as researchers as they highlight innovative feminist research over the past thirty years to articulate how feminist work is changing the field and pointing to the active participation of women in various discourse arenas and to the practices and genres they use. Valuable to new and established scholars of rhetoric, Feminist Rhetorical Practice: New Horizons for Rhetoric, Composition, and Literacy Studies is essential for understanding the theoretical, methodological, and ethical impacts of feminist rhetorical studies on the wider field. Winner, 2014 Winifred Bryan Horner Outstanding Book Award

This edited collection disrupts tendencies in feminist science studies to dismiss rhetoric as having concern only for language, and it counters posthumanist theories that ignore human materialities and asymmetries of power as co-constituted with and through distinctions such as gender, sex, race, and ability. The eight essays of Feminist Rhetorical Science Studies: Human Bodies, Posthumanist Worlds model methodologies for doing feminist research in the rhetoric of science. Collectively they build innovative interdisciplinary bridges across the related but divergent fields of feminism, posthumanism, new materialism, and the rhetoric of science. Each essay addresses a question: How can feminist rhetoricians of science engage responsibly with emerging theories of the posthuman? Some contributors respond with case studies in medical practice (fetal ultrasound; patient noncompliance), medical science (the neuroscience of sex differences), and health policy (drug trials of the U.S. Food and Drug Administration); others respond with a critical review of object-oriented ontology and a framework for researching women technical writers in the workplace. The contributed essays are in turn framed by a comprehensive introduction and a final chapter from the editors, who argue that a key contribution of feminist posthumanist rhetoric is that it rethinks the agencies of people, things, and practices in ways that can bring about more ethical human relations. Individually the contributions offer as much variety as consensus on matters of methodology. Together they demonstrate how feminist posthumanist and materialist approaches to science expand our notions of what rhetoric is and does, yet they manage to do so without sacrificing what makes their inquiries distinctively rhetorical.