Trimbur, John. “Translingualism and Close Reading.” College English 78.3 (2016): 219-27. Print.
The January 2016 issue of College English addresses the question of “translingualism,” a term that Min-Zhan Lu and Bruce Horner, in their Introduction to the issue, see as “one possible entry point” for overcoming the perception that there is only a single form of English that is universally standard and acceptable (207). They discuss at length the challenges of defining translingualism, presenting it in part as the recognition that difference in language use is not just a phenomenon of L2 learning but rather is a feature of “the normal transactions of daily communicative practice of ordinary people” (212).
In this issue, John Trimbur “traces a branch of translingualism to its source” (220). He focuses on texts by Mina Shaughnessy, David Bartholomae, Bruce Horner, and Min-Zhan Lu. He locates the origin of this translingual impulse in the evolution of open admissions at the City University of New York (CUNY) in the 1960s and 1970s, as writing teachers confronted evidence that the edifice of “monolingualism” in English was an ideology of exclusion rather than a fact.
Trimbur argues that, far from being an accurate description of United States English prior to the turmoil of the 1960s, “monolingualism is not a possible linguistic condition at all” (220). He contends that all speakers move among various dialects and registers; the heterogeneous voices that are now becoming more audible demonstrate the existence of “a plurilingual periphery within the Anglophone centers” such as London and New York (219; emphasis original).
Trimbur recounts the history of CUNY from its birth in 1847 as the Free Academy, documenting that despite initiatives such as Search for Excellence, Elevation, and Knowledge (SEEK), the system remained largely White (220). In the late 1960s, demands from groups like the Black and Puerto Rican Student Community (BPRSC), in concert with growing civil-rights activism, pressured CUNY administrators to establish a true open-admissions policy (221). This shift introduced writing teachers to student writing that many considered worthy only of “eradicat[ion]” (221). In this new environment, Trimbur writes, “literature MAs and PhDs,” among them Mina Shaughnessy, began to draw on their expertise in New Critical close reading “to find order . . . in the language differences of students formerly excluded by selective admissions” (221).
Trimbur contrasts Shaughnessy’s work to understand the logic behind apparently anomalous usage with the approach of Bartholomae, one of the scholars Trimbur designates as members of the “Pitt school” (222). These scholars, Trimbur writes, recognized that literary theorists routinely constructed meaning from arcane texts by literary authors such as Donald Barthelme or e. e. cummings; the Pitt school critics “placed an extraordinary pressure on themselves” to apply these same approaches to student writing in order to understand “evidence of intention” (222).
To clarify this contrast, Trimbur hypothesizes Bartholomae’s response to an example of student writing addressed by Shaughnessy in her 1977 Errors and Expectations: A Guide to the Teacher of Basic Writing. Whereas Shaughnessy argued for “a logic of nonstandard English” in the essay by noting its use of the conventions of an “evangelical sermon,” Trimbur posits that Bartholomae would see the student practicing rhetorical strategies that positioned him as an applicant to academic authority, such as “moves up and down the ladder of abstraction” from concepts to examples and a gesture toward academic citation (223). In Trimbur’s view, Bartholomae would interpret this student’s effort as a sign not of a writer unable to abandon his “home language” bur rather as a writer “activated by his intention to ‘invent the university'” (223).
Trimbur then compares Bartholomae’s contribution to the approaches of Horner and Lu. Though he contends that both Horner and Bartholomae viewed language difference as socially and historically constructed (220), he contends that Bartholomae maintained in some part a view of standard English as a destination toward which students evolved, somewhat as an L2 learner might move toward a “target language” (224). In Trimbur’s contrast, Horner develops a “dialectical and resolutely social sense of error” in which editing becomes a “negotiation in situations of unequal power and authority”; in this view, teachers might look at student writing “not just for its errors but for the possible rhetorical effects of its language differences” (224).
Trimbur argues that Min-Zhan Lu further complicates the idea of a monolingual center for English by challenging the integrity of standard usage itself. In Lu’s view, Trimbur states, supposedly standard language is inherently “unstable, fluctuating, and hybrid” (225). The resistance of monolingual ideologies to the unconventional and different is the product of a “struggle among conflicting discourses with unequal sociopolitical power” (224-25). In this view, linguistic hierarchies become “momentary hegemon[ies}” (225), within which close reading can locate the value of elided difference.
Trimbur sees an important benefit in such approaches to student writing in their power to bring basic and second-language writing in from “the margins,” where they have been “orbiting around the mainstream English at the center in first-year composition” (226). He calls on composition to cease seeing difference as a reason to isolate the unacceptable but rather to recognize the degree to which difference actually inhabits all language use, thus “dismant[ing] these divisions and the pernicious judgments about language differences and about the differences between people that they have rested on” (226).
Tag Archives: Politics
San Pedro, Timothy J. Native American Silence as Shield. RTE, Nov. 2015. Posted 01/18/2016.
San Pedro, Timothy J. “Silence as Shields: Agency and Resistances among Native American Students in the Urban Southwest.” Research in the Teaching of English 50.2 (2015): 132-53. Print.
Timothy J. San Pedro recounts insights from an ethnographic study conducted over the course of three years as a participant/observer in a class on Native American literature taught at a high school in the southwest United States (132). He draws on “field notes, artifacts [such as written and art assignments], and audio-recordings” as well as “semistructured interviews” (150n3), featuring three female students who identified as Native American (133). San Pedro shares these students’ experiences in their classrooms, especially in their history classes, as they negotiate their identities in the context of the “settler colonial discourse” they encounter in their school environments (135).
San Pedro focuses on a stereotype of Native Americans and Native American students as “‘naturally,’ ‘biologically,’ or ‘culturally’ reflective, silent, timid and/or nonresponsive” (134). He states that as he began his study, he was influenced by scholarship that posits that these features of Native American students’ classroom behavior resulted from “mismatches” between the kinds of discourse they experienced in their home communities and the discourse expectations in United States high schools (139). However, in his article, he explores how he came to see these three students’ silence as a form of resistance to the dominant narratives expounded in their classrooms and to the systemic “macroagressions” they experienced, as well as “microagressions”—exclusionary or silencing acts teachers and fellow students might not even be aware of (134, 136).
To frame the ways in which the students’ choices constituted resistance and to explore the effects of that resistance, San Pedro uses the term “critical silent literacies” (142; emphasis original). In this critical practice, the students respond to micro- and macroaggressions by withdrawing from classroom discussions. “Storying” and storytelling through relationships of communicative trust with others then allows the silenced students to make sense of their responses to these aggressions, responses that are therefore “voiced” to allow the ways they both protest and protect to emerge (143, 149).
San Pedro explores different kinds of resistance to analyze how the students’ use of silence and then of storying embodies agency. Resistance can be “damaging and self-defeating”; San Pedro notes how zero-tolerance policies can limit students’ options for productive resistance (142). Other forms of resistance can be what D. Solorzano and D. Delgado Bernal call “conformist”; this resistance allows students to “accept or reject” elements of the conflicting cultures they must negotiate (142). Other resistance can be considered “resilient” (T. Yosso, qtd. in San Pedro 142), leading to a “survival-through-resistance strategy” that G. Vizenor labels “survivance” (qtd. In San Pedro 142; emphasis original).
To illustrate that students choose silence in order to resist rather than passively bringing silence into the classroom because it typifies their home cultures, San Pedro presents several anecdotes in which the students experienced exclusion and even mockery from the dominant culture within the classroom. Each student offered active participation but felt unable to breach the systemic exclusion. “Nisha’s” teacher stopped calling on her when she questioned norms as presented in the history books (140-41); “Shila” was laughed at for not knowing Native American history that had not been taught 145-46); “Eileen” discovered that her history teacher did not know who Chief Sitting Bull was (146-47).
For San Pedro, the slowly developing trust he was able to share with the students allowed them to interpret their reactions to these experiences and to turn them into resilient forms of resistance (149). Such resilient strategies, San Pedro argues, can lead to productive change. He considers the silence of the students he studied resilient because it expanded, through shared storytelling, into an awareness of the kind of resistance they were practicing and became “agentive” (149). Such acts of agency, when voiced and shared through critical silent literacies, San Pedro contends, effect change by encouraging educators to examine more carefully how their teaching choices can subtly or explicitly exclude and silence. He invites readers to consider themselves part of the community of sharing that recognizes the agency in these students’ choices and is moved to a productive response (149).
Bollig, Chase. Students as Citizen-Workers. CCC, Dec. 2015. Posted 01/11/2016.
Bollig, Chase. “‘Is College Worth It?’ Arguing for Composition’s Value with the Citizen-Worker.” College Composition and Communication 67.2 (2015): 150-72. Print.
Chase Bollig urges compositionists to address the ongoing debate about the value of college by adopting a view of students as “citizen-workers.” Bollig argues that the field must “[resist] the compartmentalization of higher education’s cultural, civic, and economic functions” (163). Such resistance can challenge what Bollig sees as reductionist views of the relationship between education and economics that proliferate in the public debate.
Bollig reviews the conversation within the “commentariat” (151) as to whether college is “worth it,” finding widespread agreement that people’s desire to attend college is related to the existence of “precarious job markets” (152) that both spur enrollment and raise questions about the trade-offs involved, especially when applicants are deemed underprepared.
According to one school of thought, a college degree is more important than ever in times of tight job markets (154), while another approach, which Bollig characterizes partly through the claims of economics professor Richard Vedder, laments an overproduction of college graduates as problematic in view of the economy’s need for people to do low-tech work (154-55). Supporters of the importance of a college degree reply that higher education provides “social capital” that is more important than specific skills learned; indeed, some contend that college admissions serve as markers for employers looking for workers capable of being inculcated into middle-class roles and values (156).
A thread in such discussions, Bollig reports, is the increasing cost of college attendance, which is blamed on such factors as “administrative costs” (157), but which Bollig ties to the question of whether higher education in general should be seen as a public good. He cites Jeffrey J. Williams, who associates the rising costs that students must bear with “the rollback of the welfare state” (qtd. in Bollig 157). This rollback transforms “the primary function of a university from being a social good to an individual investment,” a shift that Vedder supports because, in Vedder’s view, there is little or no “spillover effect” for society as a whole from an increase in college-educated citizens (157). Bollig sees the privatization called for by Vedder as an impediment to access that “naturalizes” the need for large amounts of student-loan debt (157), a burden that then disempowers employees who must hold onto jobs to pay back their loans (158).
Bollig explores prior efforts by composition scholars to valorize composition’s place in an institution that “is not a space but a market” (Williams, qtd. in Bollig 158). A number of defenses focus on college’s redistributive role, centering on issues of access like those related to the work of Mina P. Shaughnessy in showing that supposedly “ineducable” students can succeed if seen as “beginners” (159). Tom Fox similarly assumes that “redistributing wealth and privilege” and enhancing democracy are primary responsibilities of higher education (161). Bollig responds that discourses in support of access and redistribution “do not directly engage the market-oriented terms of the ‘worth it’ debate” (160). Such terms, for example, include claims by Vedder and others that remediation is not cost-effective and that inviting all to aspire to advanced literacy will “dilute quality” (Vedder, qtd. in Lauren Weber and Bollig 160). Moreover, Bollig writes, current trends that distinguish elite institutions from those attended by most students guarantee that stratification will persist regardless of educators’ beliefs in the equalizing potential of a college degree (161).
A second category of responses offered by compositionists in defending the value of college involves the role of higher education in fostering civic engagement. Bollig references work on service-learning to illustrate support for this view, but counters with cites from Catherine Chaput that efforts to produce effective “citizens” accept rather than challenge “the classed positionality into which we are hailed” (qtd. in Bollig 162).
Bollig presents Christopher Newfield as a scholar who does address economic factors in defending the value of college and particularly of humanities and social-science majors (162-63). Newfield believes that it is possible to “manage markets” by establishing the economic value of graduates in these fields (qtd. in Bollig 162; emphasis original). Chaput further states that the development of land-grant institutions specifically answered an economic exigency (163). These claims lead Bollig to suggest that
we in composition should reflect on how aspects of vocationalism can be appropriated to advance a reflexive, flexible vision of the relationship between higher education, composition, and the economy. (163)
Bollig develops the concept of the citizen-worker as it has been expressed in the work of a number of composition scholars. He draws on Joshua S. Hanan to explore the claim that classical rhetoric encourages separation of daily lived experience, including its economic aspects, from political involvement (164). Chaput and Tony Scott both advocate expanding the definition of “professionalism” to counteract a mindset that “distances college students and instructors from working-class Others” (164). Bollig cites scholarship by James Berlin, John Trimbur, and Russel K. Durst that argues for incorporating into the classroom a view of work that highlights its location in a larger, collective, democratic venue (165): Rather than banishing vocational concerns from the classroom, compositionists can encourage students to critically “examine their positionality as workers and consumers within the system of global capitalism” (165).
Extending this concept, Bollig urges making an examination of work “a mode of inquiry” that moves from a discussion casting “postgraduation employment as an individual problem” to one that “becomes an engagement with both the potential privileges of a degree and its limits” (166). In taking such steps, Bollig writes, the field can embrace the concerns and needs of the many students who must work while attending college, concerns and needs that he sees as absent from the extant debate (167).
Thus, in this view, making the “citizen-worker” the “subject of composition” (151) melds civic, economic, and political dimensions, a set of connections that are occluded both by the commentariat and by much scholarship in composition (168). This approach, Bollig believes, will allow composition not only to undercut the “literacy myth[s]” that tie education unproblematically to social mobility but also to advocate more effectively for the value of the work done in composition classrooms (168). One result, he believes, can be a renewed sense that the “mass literacy” (160) enabled by college is a “social good” (168).
Addison, Joanne. Common Core in College Classrooms. Journal of Writing Assessment, Nov. 2015. Posted 12/03/2015.
Addison, Joanne. “Shifting the Locus of Control: Why the Common Core State Standards and Emerging Standardized Tests May Reshape College Writing Classrooms.” Journal of Writing Assessment 8.1 (2015): 1-11. Web. 20 Nov. 2015.
Joanne Addison offers a detailed account of moves by testing companies and philanthropists to extend the influence of the Common Core State Standards Initiative (CCSSI) to higher education. Addison reports that these entities are building “networks of influence” (1) that will shift agency from teachers and local institutions to corporate interests. She urges writing professionals to pay close attention to this movement and to work to retain and restore teacher control over writing instruction.
Addison writes that a number of organizations are attempting to align college writing instruction with the CCSS movement currently garnering attention in K-12 institutions. This alignment, she documents, is proceeding despite criticisms of the Common Core Standards for demanding skills that are “not developmentally appropriate,” for ignoring crucial issues like “the impact of poverty on educational opportunity,” and for the “massive increase” in investment in and reliance on standardized testing (1). But even if these challenges succeed in scaling back the standards, she contends, too many teachers, textbooks, and educational practices will have been influenced by the CCSSI for its effects to dissipate entirely (1). Control of professional development practices by corporations and specific philanthropies, in particular, will link college writing instruction to the Common Core initiative (2).
Addison connects the investment in the Common Core to the “accountability movement” (2) in which colleges are expected to demonstrate the “value added” by their offerings as students move through their curriculum (5). Of equal concern, in Addison’s view, is the increasing use of standardized test scores in college admissions and placement; she notes, for example, “640 colleges and universities” in her home state of Colorado that have “committed to participate” in the Partnership for Assessment of Readiness for College and Career (PARCC) by using standardized tests created by the organization in admissions and placement; she points to an additional 200 institutions that have agreed to use a test generated by the Smarter Balanced Assessment Consortium (SBAC) (2).
In her view, such commitments are problematic not only because they use single-measure tools rather than more comprehensive, pedagogically sound decision-making protocols but also because they result from the efforts of groups like the English Language Arts Work Group for CCSSI, the membership of which is composed of executives from testing companies, supplemented with only one “retired English professor” and “[e]xactly zero practicing teachers” (3).
Addison argues that materials generated by organizations committed to promoting the CCSSI show signs of supplanting more pedagogically sound initiatives like NCTE’s Read-Write-Think program (4). To illustrate how she believes the CCSSI has challenged more legitimate models of professional development, she discusses the relationship between CCSSI-linked coalitions and the National Writing Project.
She writes that in 2011, funds for the National Writing Project were shifted to the president’s Race to the Top (3). Some funding was subsequently restored, but grants from the Bill and Melinda Gates Foundation specifically supported National Writing Project sites that worked with an entity called the Literacy Design Collaborative (LDC) to promote the use of the Common Core Standards in assignment design and to require the use of a “jurying rubric ” intended to measure the fit with the Standards in evaluating student work (National Writing Project, 2014, qtd. in Addison 4). According to Addison, “even the briefest internet search reveals a long list of school districts, nonprofits, unions, and others that advocate the LDC approach to professional development” (4). Addison contends that teachers have had little voice in developing these course-design and assessment tools and are unable, under these protocols, to refine instruction and assessment to fit local needs (4).
Addison expresses further concern about the lack of teacher input in the design, administration, and weight assigned to the standardized testing used to measure “value added” and thus hold teachers and institutions accountable for student success. A number of organizations largely funded by the Bill and Melinda Gates Foundation promote the use of “performance-based” standardized tests given to entering college students and again to seniors (5-6). One such test, the Collegiate Learning Assessment (CLA), is now used by “700 higher education institutions” (5). Addison notes that nine English professors were among the 32 college professors who worked on the development and use of this test; however, all were drawn from “CLA Performance Test Academies” designed to promote the “use of performance-based assessments in the classroom,” and the professors’ specialties were not provided (5-6).
A study conducted using a similar test, the Common Core State Standards Validation Assessment (CCSSAV) indicated that the test did provide some predictive power, but high-school GPA was a better indicator of student success in higher education (6). In all, Addison reports four different studies that similarly found that the predictor of choice was high-school GPA, which, she says, improves on the snapshot of a single moment supplied by a test, instead measuring a range of facets of student abilities and achievements across multiple contexts (6).
Addison attributes much of the movement toward CCSSI-based protocols to the rise of “advocacy philanthropy,” which shifts giving from capital improvements and research to large-scale reform movements (7). While scholars like Cassie Hall see some benefits in this shift, for example in the ability to spotlight “important problems” and “bring key actors together,” concerns, according to Addison’s reading of Hall, include
the lack of external accountability, stifling innovation (and I would add diversity) by offering large-scale, prescriptive grants, and an unprecedented level of influence over state and government policies. (7)
She further cites Hall’s concern that this shift will siphon money from “field-initiated academic research” and will engender “a growing lack of trust in higher education” that will lead to even more restrictions on teacher agency (7).
Addison’s recommendations for addressing the influx of CCSSI-based influences include aggressively questioning our own institutions’ commitments to facets of the initiative, using the “15% guideline” within which states can supplement the Standards, building competing coalitions to advocate for best practices, and engaging in public forums, even where such writing is not recognized in tenure-and-promotion decisions, to “place teachers’ professional judgment at the center of education and help establish them as leaders in assessment” (8). Such efforts, in her view, must serve the effort to identify assessment as a tool for learning rather than control (7-8).
Access this article at http://journalofwritingassessment.org/article.php?article=82
Williams, Mark Alan. Religious Discourse in Student Writing. CE, March 2015. Posted 04/07/15.
Williams, Mark Alan. “Transformations: Locating Agency and Difference in Student Accounts of Religious Experience.” College English 77.4 (2015): 338-63. Print.
Mark Alan Williams addresses the difficulties religious students face in the academic setting of a college writing classroom. He particularly sees this difficulty as arising from the effects of dominant depictions of religion dispensed by public media and figures like Jerry Falwell and Pat Robertson (339). These “official” representations insist on dogmatic or monolithic approaches to religion that lead critical scholars in composition studies to endorse a “conflict narrative” that casts religious students in negative terms and limits options for dealing with religion in student texts (341, 344-45).
Williams argues that these dominant approaches may not accord with students’ religions as they themselves see and practice these faiths in their everyday lives (341). Students attempting to position themselves in relation to their religion may feel incapable of challenging such “hegemonic” portrayals, and, Williams contends, may lack a suitable discourse or effective models for crafting a “religious middle” where more varied, even progressive practice may be pursued (340, 342). Efforts of academics to engage students in critical examination of their views often fail to recognize students’ struggles with the ways in which power and culture constrain their agency and ability to express the complex nature of their lived faiths. Williams argues for strategies that will allow students more agency to define their religious positions. Such strategies will address productive “frictions” among various religious discourses and between religious discourses and academic goals (339, 359).
Building on work by A. Suresh Canagarajah, Williams proposes “translingualism” as a fruitful approach to students’ religious discourse when it enters writing classrooms (349-51). Growing out of work on “World Englishes,” Canagarajah’s view of translingualism focuses on the degree to which language is created and determined by the everyday practice and interaction of users, who bear responsibility for the shape it takes (349). In this view, “accommodation” of varied language use allows “code-meshing” that opens the possibility of new codes that permit new social and cultural formations (349-50). Williams parallels this view of language with the “formational perspectives on religion” of anthropologists Bahira Sherif and Talal Asad, for whom religion, like language, only exists in the ways it is practiced in lived experience (351). Williams provides examples of groups within religious contexts meshing official doctrine with lived revisions to destabilize and reinvent received depictions of religious practice (352-54).
To explore translingualism’s effects in a classroom setting, Williams recounts the work of a Muslim woman who drew on different assignments, including a researched problem-analysis paper and an op-ed discussion, to explain her faith to academic readers (355). For Williams, the student’s use of the op-ed format to mesh her personal experiences as a Muslim woman in American society with the academic argumentative register effectively laid the ground for his acceptance of her redefinition of widely disseminated negative terms (357). Illustrating his claim that religion is created and recreated in use, Williams cites the student’s evocation of the personal as a demonstration of how
the religious personal becomes a critical tool enabling writers to more authoritatively flesh out the practical . . . meanings of religious life for academic peers and instructors whose representational context has predisposed them to grant greater legitimacy to monolithic, negative images of religion. (358)
Williams contends that the student’s efforts at defining herself within and against these multifaceted discourses allowed her access to the tensions between her practical enactment of Islam and the more rigid structures within which her enactment had to evolve (358). Thus, he contends, writing invites students to examine the relations between the power formations that work to constrain religion and the individual practice that can reshape it. Through writing, students can be encouraged to find a voice with which to work out their own interpretations of their faiths without sacrificing their commitments, as instructors resist “insulating them from change or . . . forcing change,” instead providing them “the opportunity to examine these relations for themselves” (359).
Hum, Sue. Racialized Gaze, Design. CE, 1/15. Posted 3/2/2015.
Hum, Sue. “‘Between the Eyes’: The Racialized Gaze as Design.” College English 77.3 (2015): 191-215. Print.
Sue Hum, associate professor of English at the University of Texas, San Antonio, examines the 19th-century political cartoons of Thomas Nast to argue that the assumptions, ideologies, stereotypes, and received knowledge of our social, cultural, and political environments constitute a “lifeworld” that inescapably influences our choices in designing visual messages. She focuses on the “racialized gaze” that, she contends, as one of the “habits of looking” (191) to which all design is subject, undercuts Nast’s efforts to ameliorate anti-immigrant attitudes and legislation directed at Chinese populations from the mid-1800s well into the 20th century. Her exploration of Nast’s activist visual rhetoric leads to a call for teachers and scholars involved in the analysis and production of visual rhetoric, particularly as it becomes a focus in English Studies classrooms, to become more alert to the degree to which the readily “available resources” provided by our “lifeworld” direct and constrain our choices in design (197-99).
Hum develops her argument along two axes. The first involves the “characteristics” of “sight” and “site,” which she sees functioning as verbs. Sight as a verb results in the use of visible markers to stand in for a range of judgments about the nature of an individual; visible characteristics take on the power of “facticity,” informing us of supposed truths about a person based solely on what she looks like (194-5, 199-201). “Site” uses these visible markers to incorporate individuals into a “homogenous group” that can then be located in an extant social and cultural hierarchy (195, 202-3).
The second axis is that of the “dynamics” of “authenticity” and “universality,” which Hum sees acting as nouns. Authenticity requires the use of visual detail to represent individuals in the ways that the contemporaneous culture views as accurate representations (195-96, 203-04). For example, Nast used elaborate, stereotypical indications such as flowing robes and long queues to establish the ethnicity of his Chinese subjects. Universality involves depictions that attempt to establish the shared humanity of different groups, for example, by attempting to evoke sympathy for the anguish felt by a bullied “coolie” in an 1869 cartoon (196, 205-08). This attempt to subsume specific cultures by incorporating them into the conception promoted by the dominant social order of what it means to be a fellow human, Hum contends, “elides the lived experiences of people of color by overlooking how differences are produced by histories of oppression and ideologies of exclusion” (196). Hum argues that these two dynamics function both simultaneously and at odds with each other. The care Nast took to mark his subjects as Chinese rendered them inescapably alien even as he hoped to show their commonality with the culture that characterized them as the “yellow peril” and a dangerous “horde” (195, 206, 204)
Thus, Hum writes, the “racialized gaze” invests the visible with the power of a truth that is in fact a product of the culture’s readily available beliefs and expectations. It focuses on markers of difference as statements about individuals and groups and in doing so, reinforces extant hierarchies and divisions even when meant to challenge them. Hum’s closing suggests that awareness of such tendencies can temper their power and urges scholars and teachers in English Studies to cultivate such awareness in the examination and production of visual rhetoric: “This historical inquiry offers students an understanding of the broad array of contextual decisions involved in producing images” and “highlights how well-intentioned designers, as a result of the perceptual habits of their time, may be blind to the ideological grammar, structures, and conventions of their lifeworlds. . . .” (210).
College Composition Weekly: Summaries of research for college writing professionals 