The Vulnerable Machine is a book-length collection of poems that explores my ideas of the ill identity and the ill body. The title, The Vulnerable Machine, reflects both the personal—vulnerable—aspect of illness, and the cultural aspect, where illness is a construction and the body a machine that can be broken, fixed, and changed. The collection attempts to reveal my personal experience of illness, current social constructions of illness, and cultural representations of illness to arrive at a point where a personal voice of illness emerges. Many of the first person—and therefore more personal—poems explore my reactions to illness, as both a patient and a writer. With poems such as “I remember my body,” “the results come back,” and “writing on codeine,” I comment on the effects of illness on my sense of self; the effects of illness, hospitalisation, and medication on personal identity and body; and the shifting relationship between the self and the body as it changes from healthy to ill. In other poems such as “the doctor’s inheritance” and “a brief history of pain,” I investigate the social aspects of illness by examining the history of illness and medicine and the constantly changing body of medical knowledge and ‘truth.’ Such poems were inspired by the research I had done for the critical essay and illustrate a more critical engagement with illness. Different poems such as “Charles Bukowski,” “Virginia Woolf,” and “Charlotte Brontë” come from my position as both a patient but also a writer learning from other writers, and express the cultural representations of illness by considering the works of other writers, the cultural trends in illness writing and the demands placed on the ill by cultural expectations. The illness discussed in the work remains unnamed and undefined in the hope that from a beginning that avoids labels and categories a personal voice of illness is free to emerge. With this in mind, the speaker also remains anonymous. My desire with both the creative and critical works is to focus on the experience of illness as a phenomenon, and not a particular illness. In the critical essay I consider how to write an inclusive discourse for illness. The essay begins with an analysis of the processes of narration and its cultural imperatives to deduce ideas about the control of biomedical rhetoric in personal illness voices. With this idea in mind, The Diving-Bell and the Butterfly, by Jean- Dominique Bauby, is discussed as an example of the heroic quest; the essay argues that it is a contemporary manifestation of Talcott Parsons’ concept of the sick role, which leads into an interrogation of new ways of writing illness. I briefly analyse Eric Michaels’ AIDS diary, Unbecoming, as representative of a resistant narrative. The work of Julia Kristeva and Luce Irigaray offers suggestions for the restoration of ��criture féminine—feminine language—that sheds light on the development of a new discourse for illness. Exploring feminist ideas about destabilising patriarchal language leads to an exploration of the potential of lyric poetry to facilitate such renegotiations of language. This draws on the lyric technique of using personal experience to inform universal ideas, and the use of image and refrain to structure meaning. The discussion of the lyric is followed by an examination of “The Glass Essay,” by Anne Carson, in order to develop a method that may offer an alternative to current representations of illness. This is done by suggesting Carson’s work offers a technique to represent an independent, personal voice in illness. The essay suggests that the lyric poem is an ideal form for expressing a personal, subjective voice that nevertheless discusses larger issues and therefore removes the patient from their isolated social position.

<p> This paper examines the history of sports communication and main topics in sports communication such as fan culture, crisis communication, and gender in sport. In order to have a successful college class, there needs to be effective pedagogy. The types of pedagogy that will best fit a sports communication course are either problem-based learning or case-based learning. </p>

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<p dir="ltr">Humans in the modern world operate in tangled relational networks of people, technology, and data. In these interconnected networks, introducing new technologies with the capacity to sense, record, store, and transmit large quantities of data creates ripples that can reshape social and legal institutions. As networked “smart surveillance” products become more popular among consumers and law enforcement agencies alike, human experiences and expectations for the relationship between “public” and “private” shift as well. This study investigates public experiences of privacy in the context of smart neighborhood surveillance technologies. Using a mixed-methods approach featuring phenomenological methods, this study investigates changing understandings and meanings of privacy and security in public spaces. A complementary quantitative cognitive-linguistic analysis provides additional insight into possible underlying cognitive processes that shape and are shaped by these understandings. Participants used multiple schemata to interpret their experiences of privacy in public spaces, drawing on analogies to biology, property and transactions, and superstition; and used privacy as a commodity to negotiate a greater sense of security within their communities. Linguistic analysis revealed that smart doorbell nonadopters used different levels of verbal immediacy to discuss privacy and security, while no evidence of difference existed between accounts of privacy and security for smart doorbell adopters. Qualitative findings indicate that adopters conceptualizing privacy and security as indistinguishable may explain the observed difference.</p>

<p>  </p> <p>My dissertation demonstrates the Jewish tradition’s significance for rhetoric by analyzing Biblical ‎encounters with the divine—the ultimate Other. Thus, this dissertation responds to calls such as Steven B. Katz’s to continually redefine what ‎‎“rhetoric” means to us (“Hebrew Bible” 134). In the past several decades, there has been ‎increasing interest in rhetorics that challenge ‎our preconceived notions of what constitutes ‎‎“rhetoric,” both loosening the Greeks and Romans from a skewed reception history and calling ‎for definitions of rhetoric to move “beyond the Greeks” (Lipsom and Binkley). Both these ‎approaches highlight the need for a more diverse understanding of rhetoric—an understanding ‎that better foregrounds the import of the Other. The still-germinal field of Jewish rhetorics has ‎emerged as one response to these calls to diversify and decolonize the rhetorical tradition. As ‎such, this dissertation is also a reclamation of a Jewish tradition that has been—inadvertently ‎and explicitly—ignored, misunderstood, and suppressed.‎</p> <p><br></p> <p>I argue that representations of divine ‎encounters in the Tanakh (Hebrew Bible) offer a rhetorical framework for encountering the ‎Other—human and divine—as holy. Neither appropriative nor obeisant, this framework offers a ‎uniquely Jewish perspective on encountering the Other—one that has not received adequate ‎academic attention. In a moment where the imperative to engage with Others is so pressing, I ‎address that call to action by bringing together a breadth of scholarship in Jewish studies, ‎rhetorical theory, and Biblical studies to develop a Jewish rhetorical framework for encountering the Other—human and divine—as holy, which I call a “covenant rhetoric.”</p> <p><br></p> <p>This covenant rhetoric, I ‎assert, is not reserved for encounters with the divine, but is also applicable to human rhetorical ‎interactions. My dissertation thus offers a rhetorical model for encountering as holy the human ‎Others with whom we share our existence. As our diverse society continues to wrestle with the ‎ethical imperative towards the Other, I show how the Tanakh prompts us to reconsider the ‎rhetorical potential of encountering Otherness as holiness. In the process, I demonstrate ‎rhetoric’s centrality to religion, to spirituality, and to living an ethically-informed life. ‎</p>

<p>This dissertation is a rhetorical-historiographic analysis of the emergence and dissolution of a model of therapy, one that showed promise in the 1950s as a treatment for a deadly disease (alcoholism) using a recently developed pharmaceutical drug (LSD-25). By the time this treatment model, called “psychedelic therapy,” was fully developed and ready to be tested, the rhetoric surrounding LSD in the 1960s public sphere had already turned mainstream psychiatry against the drug. Psychedelic therapy became rhetorically inextricable from the counterculture that grew out of its fringes, although its basic principles were actually borrowed from the widely-accepted Alcoholics Anonymous recovery movement. Moreover, the therapy only worked if the patient took the drug in a context designed to facilitate a particular type of experience, akin to a spiritual conversion. This method flew in the face of psychiatry’s insistence on double-blind placebo-controlled trials, which could only account for the drug’s strictly biochemical effects, regardless of therapeutic context. Through my analysis of archival sources, letters, conference proceedings, and research publications, I argue that psychedelic therapy’s failure to gain legitimacy despite its early success indicates how attributions of  rhetorical action (or lack thereof) serve to mark out the boundaries of discursive arenas. These demarcations of <em>rhetorical </em>legitimacy thus allow for disciplinary legitimacy, even while the techniques, strategies, and materials of particular rhetorical appeals circulate among disciplines and other arenas without regard for these limits of legitimate persuasion. A drug may undeniably affect a person’s behavior, but to assert that the drug is persuasive will necessarily raise questions of legitimacy that must be resolved before it can be incorporated into a set of disciplinary practices.</p>

This thesis investigates factors which impact on Indigenous student learning and success in secondary schooling in South Australia. The research contributes to greater understandings of why Indigenous students make the decision to stay on at school, and highlights the importance of teachers and culturally responsive schooling for improved learning outcomes.

<p>  </p> <p>Empathy is a complex emotional response to others’ experiences that can both advance and obstruct mutual understanding. Many fields in the humanities and social sciences have their own theories of empathy, including recent advances in rhetoric and composition. However, writing center studies have not yet arrived at a theory of empathy despite a body of scholarship that invokes empathy as a necessary skill or disposition in writing center praxis. This dissertation argues that empathic dispositions can be evoked and tempered in staff education classrooms through assignments that facilitate critical self-reflection on one’s positionality. The present pilot study describes four aspects of empathic dispositions that can be tempered in a writing center curriculum. The first chapter categorizes different concepts of empathy in writing centers and theorizes four aspects of empathic dispositions that align with theories on rhetoric, affect, and feminist approaches to empathic, critical engagement with others. The second chapter outlines the feminist methodologies and methods that were used to collect and analyze interviews with research participants. The third chapter describes a sixteen-week staff education course that was oriented to evoking and developing students’ empathic dispositions. The fourth chapter shares interviews with new consultants who reflect on their first semester in our writing center and how their work was influenced by their assignments and experiences in our curriculum. The final chapter concludes the study by outlining its limitations, charting a path forward for future research, and offering a pedagogical approach to cultivating empathic dispositions that I call resonant reflection. The results of this study indicate that consultants draw from their own experiences and values when they imagine a writer’s circumstances. They can access their rich, yet tacit, experiences through deliberative reflection, a necessary component of developing empathic dispositions that advance mutual understanding. These findings implicate that a stronger theoretical framework for empathy in writing centers can advance not only writing center research and pedagogy but also our commitments to social justice in our centers. </p>