Notes: John Ike Sewell, “Becoming Rather than Being: Queer’s Double-Edged Discourse as Deconstructive Practice”

Sewell, John I. (2014). “Becoming rather than being”: Queer’s double-edged discourse as deconstructive practice. Journal of Communication Inquiry, 38(4), 291-307.

Summary:

Sewell articulates how queer’s resistance to stability stays the terms rhetoricity.

Keywords: Queer Rhetorics, LGBTQ, Sexuality, Communication, Rhetoric

Quotations:

“Queer is imminently more malleable as a theoretical construct than in its vernacular use. This malleability is key to queer’s elasticity as an empty signifier and to its political function” (294).

“To be queer is to be marginalized. To identify as queer is to align oneself with the marginalized. Queer functions as a site for contestation or refusal” (294).

“One key to queer’s rhetorical power is its resonance in the culture as an expletive…. [T]o be queer is to violate the gendered order on which governments, economic systems, ideologies, religions—everything—is based” (294).

“Crucially, queer identity discourse defies such petrification because queer never denoted fixity. A term that never had an exact a priori meaning can never lose its meaning” (295).

“As an identifying discourse—and as an empty signifier—queer rhetorically sidesteps the aforementioned temporal location conundrum. Queer acknowledges that it is a thing that cannot be. Queer’s paradox, in this way, is its strength. Because queer is a thing that is and a thing that cannot be, one cannot affix it to a temporal location as an empty signifier” (303).

Notes: Hillery Glasby, “Let Me Queer My Throat: Queer Rhetorics of Negotiation: Marriage Equality and Homonormativity”

Glasby, Hillery. (2014). Let me queer my throat: Queer rhetorics of negotiation: Marriage equality and homonormativity. Harlot 11.

Summary:

Glasby analyzes the tensions between homonormativity and the possibility of queernormativity, arguing for a queer potential for engaging with the institution of marriage. This tension, too, Glasby argues, becomes a site of queer rhetorical articulations of being and doing.

Keywords: Queer, Queer Rhetorics, LGBTQ, Sexuality, Homonormativity

Quotations:

“After reading countless texts by queer writers and scholars discussing homonormativity, I’m shocked by the tone of a text aimed at a heteronormative audience – an audience I no longer belong to – in which every sentence is haunted by invisible discrimination and assumptions.”

“Rhetorical modes that exist outside the conventions of dominant academic discourse are vital to demythologizing and dismantling the canon and expanding the representations of lived experience.”

“Rather than coherence, we need complex, chaotic, and excessive modes of composing in order to more adequately capture and (con)figure the multiple and messy subject positions we queers write from.”

“The most palpable consequence of homonormativity is the erasure of the bad queer and the legitimization of the good gay.”

“In a move that sanitizes queer discontent (and subsequently, agency), the students are strongly encouraged to filter any rage or discomfort out of the rhetorical situation for the audience’s sake.”

“This is extremely problematic, though: queers have pride and political resolve – they would rather see the system radically reconstructed than change what they understand to be distinctive characteristics of their own identity/ies.”

Notes: Michelle Gibson, Martha Marinara, and Deborah Meem, “Bi, Butch, and Bar Dyke: Pedagogical Performances of Class, Gender, and Sexuality”

Gibson, Michelle, Martha Marinara, and Deborah Meem. “Bi, Butch, and Bar Dyke: Pedagogical Performances of Class, Gender, and Sexuality.” College Composition and Communication, vol. 52, National Council of Teachers of English, Urbana, 2000.

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Keywords: Composition, Writing Studies, Pedagogy, Critical Pedagogy, Queer, Queer Rhetorics, Feminist Rhetorics, Class, Sexuality

Sources:

Minh-Ha, Trinh. “Introduction: She, the In- appropriate(d) Other.” Discourse 8 (1986/1987): 3-9.

Rich, Adrienne. “When We Dead Awaken: Writing As Revision.”‘ Ways ofReading. Ed. David Bartholomae and Anthony Pet- rosky. 4th ed. Boston: Bedford Books, 1996. 549-62.

Quotations:

“Through our “stories,” we hope to complicate the notion that identities can be performed in clean, organized, distinct ways by examining and theorizing our own experiences of class, gender, and sexual identity performance. We want to acknowledge the conscious ways we perform our multiple subjectivities and to examine our political/economic/ pedagogical uses of those performances” (70).

“In marking stories “lesbian” or “working class,” the lives contained therein are less invisible and give the narrators-students and faculty-a political site from which to speak and act. Playing with the notion of an “essential voice” allows the storytellers to claim a recognizable, politically engaged identity from a narrative that is already academically codified; however “speakable,” this politicized voice emerges from a self-empowerment that hinges on an appeal to universalities of class and sexuality, a self-empowerment that depends on binary oppositions” (72).

“Writing students define “real me” voices as safe, static, inherent, and inviolate; public voices, though, are required to listen to other public voices, and listening can cause uncomfortable changes. The tension, the uncertain space writing teachers and students find between the familiar, “real me” voice and an emerging public voice, should not necessarily be resolved with already codified positions; rather the tension should be a space to work from and with because the language of any personal narrative contests static identities” (72-73).

“The space created by opening up identity allows for a more open-ended model of collective identity and poses hard questions about the nature and definitions of political subject positions as one is both enlarged and oppressed by constantly shifting alliances” (75).

“[M]any issues of diversity are so fully embodied that they cannot be meaningfully discussed, but rather exist primarily in the realm of performance” (79).

“These three stories illustrate how my butch performance (and I use that word hoping you will attend to the difference between, say, dramatic performance and embodied performance) impacts my various interactions in the academy. Because I am butch, I am visible as a lesbian; I am often asked, for  which is mostly invisible. instance, to be the “token dyke” on campus” (82).

“Students and faculty see my butchness as powerful, especially as contrasted with femme experience” (82).

“Whenever a circumstance allows for it, I perform my identities as a femme lesbian, a survivor of family violence, and a recovering mental patient” (85).

“I wanted to perform for those administrators an identity they usually associate with students they characterize as”not college material”and then complicate it with an identity they usually associate with professionals they characterize as”successful.”” (90).

“Without consistent interrogation, over time, acts that originate as political resistance can become familiar and institutionalized, thereby losing their power to create change” (92).

 

And I will Grieve and I will #SayTheirNames

I could never give words to the tragedy this week, to the pain, I could never do justice to the gaping wound this has left in the many mourning overlapping communities…

I keep returning to Alan Ginsberg’s “America.”

“America I’ve given you all and now I’m nothing”

I remember going out to a gay club for the first time when I was 18. Limelight. “Alright, but take your friend with you”—my friend who was taller than me, stronger than me, was black—”Be careful. Call me to let me know you’re okay. Stay safe.”—Stay safe, stay safe, stay safe

… Police were stationed outside. No lights, no words. Leaning against the hoods of their cars as sparkling drag queens chain smoked by the door. On another night there would be protesters, they would hold their signs, they would spit. The cop would stay in his car, staring down the street, thinking about his wife and child that he wished he could be with instead of watching us. But he was there to keep us safe, we were told.

An old run down club in the back of an old run down Harley shop on Dickinson Avenue.

My friends and I danced, cheered, leaned against the rails of the balcony screaming at the top of our lungs as a drag queen twirled, spun, and jumped into a death drop. For the first time, a guy bought me a drink and we danced. For the first time, I didn’t worry about what those around me thought. For the first time, I didn’t have to ask if I was acting too gay, too visible, too in someone else’s face to not piss off anyone in rural, eastern North Carolina. I didn’t have to insist that my existence as a gay man be recognized, I didn’t have to insist that my experience mattered. There was no safer space… for a night

The Paddock became the first gay clubs in the region in 1973—

          We are moving…          This space is ours, shifting, moving

The Paddock closed in 2003

          We reach, we build…           We inhabit, we desire

The Great American Mining Company took it’s place—

          Our spaces….          our identities…          have histories….

—closed in 2011

          Trace them…          see us reaching…          growing…          moving….

Limelight opened in 2011—

          Trace them along our bodies…     touch and feel them… feel the desire in our groping,

                feel the shapes our bodies make as we move and shift…      as we dance…

                along the fleshy contours that bound our spaces…

                along the scars left by unspoken violences

               scars from the wounds left in our moving, shifting…

                                                                                                               … call them by your names.

Call them ours.

—and closed in 2015

          The city took it from us for wider roads…      for rezoning…     to “clean up” Uptown

                Stay safe, stay safe, stay safe

“I’m addressing you”

Hey there old friend,

I know it’s been a while. But I needed to write you.

2010. I was 17.I met you, again, today - a stranger.My eyes, my ears, my memories must have betrayed me-Those eyes were blue, not gray,That (1)

I know it’s been six years. Part of me wonders if you even remember me.

I was recovering still from my first suicide attempt. It was the year that kid on the baseball team pushed me against the locker and punched me so hard he knocked the air out of me.

It was the year I helped organize my school’s Tolerance Week. It was the year I started volunteering with the NC Democratic Party. It was the year I wrote this poem.

It was the year that nine teenagers committed suicide in one month because they were bullied for being gay.

September. Do you know their names? Did you see the headlines with their faces?

Cody J. Barker, 17; Asher Brown, 13; Harrison Chase Brown, 15; Raymond Chase, 19; Tyler Clementi, 18; Billy Lucas, 15; Caleb Nolt, 14; Felix Sacco, 17; Seth Walsh, 13.

All the tears I shed over each of these men. I was so close to being one of them. Each name and face tore new wounds I still don’t know how to explain. It was one of the hardest months of my life.

October. Many of us living with open wounds needed to mourn, to grieve these lives lost. One day. We posted that we would wear purple for one day to commemorate their loss.

Do you remember what you said? It was just a Facebook status. “If they want to wear purple, let’s wear yellow to show we don’t support them.” Before I came out, you were my best friend. You were not the only friend that I lost.

Would you still do that today? I don’t know. I don’t want to know. But I need you to know that you were not innocent, that you were heard and seen and felt. You were not in Orlando, but you and every homophobe and complacent person like you had your hands on his shoulder, and I need you to know that you were heard and seen and felt.

I wonder if you’ll learn the growing list of names killed by your hatred.

Sincerely,

Your Old Friend

“It occurs to me that I am America.
I am talking to myself again.”

“America stop pushing I know what I’m doing.”

“Go fuck yourself with your atom bomb”

“America this is quite serious.”

I remember my first Pride.The only thing they have to look forward to is hope. And you have to give them hope.

It was another September. Duke University. The Raleigh Gay Men’s Chorus sang, Marilyn Monroe on stilts walked around, towering among the vendors, on the grassy hill the GSA of the NC School of the Arts sits and plays a series of games, the streets are lined in flags of pride. Covered in glitter and beads, we look back at the protesters, their signs, their slogans and we are the sissies, the queers they are talking about and we smile. We swish our hips and we march.

But over the skies are dark and it rains. We talk about Amendment One. We’re scared. There is already a law in NC banning gay marriage. We make plans to advocate, but as much as there is celebration, there is tension. LGB youth are twice as likely to attempt suicide; 50% of transgender youth report suicidal thoughts.

I was so driven then. I believed in hope more than anything else. Now, I find myself most days staring at the screen, crying, and asking over and over into the empty air of an empty apartment, “What can I do?”

Writing seems like such a small thing to do. I wrote on Tumblr that the reason I write now is that “I need queer voices, now more than ever.” and I need to queer the voices now, more than ever.

 

ARTICLE XIV, Section 6, 2012:

Marriage between one man and one woman is the only domestic legal union that shall be valid or recognized in this State. This section does not prohibit a private party from entering into contracts with another private party; nor does this section prohibit courts from adjudicating the rights of private parties pursuant to such contracts.

Opinion of the Supreme Court, overturning Amendment One:

No union is more profound than marriage, for it embodies the highest ideals of love, fidelity, devotion, sacrifice, and family. In forming a marital union, two people become something greater than once they were. As some of the petitioners in these cases demonstrate, marriage embodies a love that may endure even past death. It would misunderstand these men and women to say they disrespect the idea of marriage. Their plea is that they do respect it, respect it so deeply that they seek to find its fulfillment for themselves. Their hope is not to be condemned to live in loneliness, excluded from one of civilization’s oldest institutions. They ask for equal dignity in the eyes of the law. The Constitution grants them that right

NC HB2, 2016:

11 (b) Single-Sex Multiple Occupancy Bathroom and Changing Facilities. – Local boards of 12 education shall require every multiple occupancy bathroom or changing facility that is designated 13 for student use to be designated for and used only by students based on their biological sex.

What hit the floor to vote the day after Orlando:

 

STOP STRAIGHTSPLANING!!!!

I can never give words to the pain, I could never do justice to this tragedy. I could never name the pain this has left in the communities who now mourn.

But don’t you dare tell the queer community what their deaths were “really about.”

Do not silence their voices, do not silence their queerness.

Your homophobia has already killed them.

When you distance the hatred that motivated this attack and the identities of those we lost, you perpetrate a second violence, you continue to erase and silence those who were not only systemically oppressed but who were murdered for existing.

I am white, I am gay, I am a man, I am queer, I am American, I am a rape survivor, I grieve, I mourn, I hurt, I ache…

“Hey.”
“Hey.”
“I heard what happened.”
“Yea.”
“I’m so sorry. I love you.”
“Thank you.”
“Stay safe out there, k?”

Where? Where is safe? Selves, spaces, lives, safety…

I’m tired… I cannot mediate your emotions.

All I can do is write to sort through my own wounds, to show the movement of my own experiences, to respond to the repeating stay safeto make visible fragments of memories.

I will insist on justice. I will insist in remembering. I will insist on honoring.

And I will grieve and I will say their names.

America I’ve given you all and now I’m nothing.
America two dollars and twenty-seven cents January 17, 1956.
I can’t stand my own mind.
America when will we end the human war?
Go fuck yourself with your atom bomb
I don’t feel good don’t bother me.
I won’t write my poem till I’m in my right mind.
America when will you be angelic?
When will you take off your clothes?
When will you look at yourself through the grave?
When will you be worthy of your million Trotskyites?
America why are your libraries full of tears?
America when will you send your eggs to India?
I’m sick of your insane demands.
When can I go into the supermarket and buy what I need with my good looks?
America after all it is you and I who are perfect not the next world.
Your machinery is too much for me.
You made me want to be a saint.
There must be some other way to settle this argument.
Burroughs is in Tangiers I don’t think he’ll come back it’s sinister.
Are you being sinister or is this some form of practical joke?
I’m trying to come to the point.
I refuse to give up my obsession.
America stop pushing I know what I’m doing.
America the plum blossoms are falling.
I haven’t read the newspapers for months, everyday somebody goes on trial for
murder.
America I feel sentimental about the Wobblies.
America I used to be a communist when I was a kid and I’m not sorry.
I smoke marijuana every chance I get.
I sit in my house for days on end and stare at the roses in the closet.
When I go to Chinatown I get drunk and never get laid.
My mind is made up there’s going to be trouble.
You should have seen me reading Marx.
My psychoanalyst thinks I’m perfectly right.
I won’t say the Lord’s Prayer.
I have mystical visions and cosmic vibrations.
America I still haven’t told you what you did to Uncle Max after he came over
from Russia.

I’m addressing you.
Are you going to let our emotional life be run by Time Magazine?
I’m obsessed by Time Magazine.
I read it every week.
Its cover stares at me every time I slink past the corner candystore.
I read it in the basement of the Berkeley Public Library.
It’s always telling me about responsibility. Businessmen are serious. Movie
producers are serious. Everybody’s serious but me.
It occurs to me that I am America.
I am talking to myself again.

Asia is rising against me.
I haven’t got a chinaman’s chance.
I’d better consider my national resources.
My national resources consist of two joints of marijuana millions of genitals
an unpublishable private literature that goes 1400 miles and hour and
twentyfivethousand mental institutions.
I say nothing about my prisons nor the millions of underpriviliged who live in
my flowerpots under the light of five hundred suns.
I have abolished the whorehouses of France, Tangiers is the next to go.
My ambition is to be President despite the fact that I’m a Catholic.

America how can I write a holy litany in your silly mood?
I will continue like Henry Ford my strophes are as individual as his
automobiles more so they’re all different sexes
America I will sell you strophes $2500 apiece $500 down on your old strophe
America free Tom Mooney
America save the Spanish Loyalists
America Sacco & Vanzetti must not die
America I am the Scottsboro boys.
America when I was seven momma took me to Communist Cell meetings they
sold us garbanzos a handful per ticket a ticket costs a nickel and the
speeches were free everybody was angelic and sentimental about the
workers it was all so sincere you have no idea what a good thing the party
was in 1835 Scott Nearing was a grand old man a real mensch Mother
Bloor made me cry I once saw Israel Amter plain. Everybody must have
been a spy.
America you don’re really want to go to war.
America it’s them bad Russians.
Them Russians them Russians and them Chinamen. And them Russians.
The Russia wants to eat us alive. The Russia’s power mad. She wants to take
our cars from out our garages.
Her wants to grab Chicago. Her needs a Red Reader’s Digest. her wants our
auto plants in Siberia. Him big bureaucracy running our fillingstations.
That no good. Ugh. Him makes Indians learn read. Him need big black niggers.
Hah. Her make us all work sixteen hours a day. Help.
America this is quite serious.
America this is the impression I get from looking in the television set.
America is this correct?
I’d better get right down to the job.
It’s true I don’t want to join the Army or turn lathes in precision parts
factories, I’m nearsighted and psychopathic anyway.
America I’m putting my queer shoulder to the wheel.

 

Notes: Jeffrey Bennett, “‘Born This Way’: Queer Vernacular and the Politics of Origins”

Bennett, Jeffrey. “‘Born This Way’: Queer Vernacular and the Politics of Origins.”Communication and Critical/Cultural Studies 11.3 (2014): 211-230.

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Summary:

Bennett takes the Born This Way blog as an object of analysis to discuss the way queer people can disrupt normative scripts by tactically adopting vernaculars.

Keywords: Queer, Queer Rhetorics, LGBTQ, Sexuality, Vernacular, Cultural Rhetorics

Sources:

Charles E. Morris III and John M. Sloop, “What These Lips Have Kissed: Refiguring the Politics of Queer Public Kissing,” Communication and Critical/Cultural Studies 3 (2006): 1–26

Isaac West, “Debbie Mayne’s Trans/scripts: Performative Repertoires in Law and Everyday Life,” Communication and Critical/Cultural Studies 5 (2008): 245–63

Quotations:

“As with the appropriation of scientific parlance to combat the criminalization of homosexuality, LGBT people borrow from the ambiguous lexicon of being “born this way” to articulate the self in ways not fully engaged by medical epistemologies. Far from an essentialized identity, the assorted everyday performances of gender and sexuality found on the blog recast attention to ethical imperatives that generally rest outside scientific spheres by engaging profuse identities, practices, and embodiments” (213).

“This approach, which allows contributors to impart a shared commonsense reading of the pictures across audiences, enables a rethinking of the epistemology of the closet in contemporary culture and subtly recrafts the conditions that mediate coming out” (214).

“The claim that people are hardwired with their sexual orientation is precarious because the diversity of the human world prevents a complete classification of desire, identification, and praxis” (215).

“Born this way” discourses have the capacity to underwrite claims about embodiment, highlight struggles over identification, and lend force to tactics of resistance.17 In the digital landscape of the Internet, these vernacular appropriations can be shared broadly, performing cultural work that shapes ideas about reasonableness and instigates public conversations about choice, identity, and belonging” (215).

“The narrative and visual logics of the “born this way” vernacular have the potential to situate transgressive performances as accessible, pleasurable, and ultimately productive” (215).

“As diverse LGBT communities expand the terrain for articulating their identities to new cultural forms and narrating their lives in novel fashion, it is imperative to continue investigating the ways vernacular rhetorics are brought into being, silenced, or overlooked” (228).

 

William P.Notes: Banks, “The Values of Queer Jackering: What Happens When Student Writers Go Gay?”

Banks, William P. “The Values of Queer Jacketing: What Happens When Student Writers Go Gay?” MEAT Journal 1.2 (Winter 2005–06).

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Summary:

Banks discusses a method of queer(ing) his pedagogy through an assignment in which he had his students write coming-out narratives.

Keywords: Writing Studies, Composition, Pedagogy, Queer, Queer Theory, Queer Rhetorics, Cultural Rhetorics, Minority Rhetorics

Sources:

Holland, Suzanne. “Levinas and Otherwise-than-Being (Tolerant): Homosexuality and the Discourse of Tolerance.” JAC: Journal of Composition Theory 23.1 (2003): 165-89.

Pollock, Della. “Performing Writing.” The Ends of Performance. Eds. Peggy Phelan and Jill Lane. New York: New York UP, 1998. 73-103.

Quotations:

“Honestly, I’m not concerned with a Platonic classroom or pedagogy, one in which the “ideal” assignment will create an “ideal” classroom or student. If nothing else, queer theories have pointed out why such simplistic worlds and teaching situations simply do not exist. In any classroom, there are students and teachers whose lived experiences are far more complex and disruptive than we may realize, but tapping into those experiences can create productive spaces for helping both teachers and students rethink their self-performances, all by way of disrupting the sort of heterosexist narratives that students have been exposed to and mimicked for so many years in school” (1).

“[W]riters do not rely on a definitive, essential self that they always project in their writings. Rather, writers have many options at their fingertips, methods for shifting “self” through changing style, voice, diction, position on a topic, etc. As the Internet has shown us repeatedly, the selves we perform in texts might be utterly unrecognizable to our friends, families, co-workers. Yet for all the postmodern theories of the anti-Cartesian self that we’ve read and studied, well-meaning writing teachers often continue to assume that students’ “transgressions” in texts demonstrate a relatively stable self” (2).

“One thing we must realize, particularly at this moment in history–as many of our students believe that the United States might once have been bad/prejudiced/unfair but now everything is O.K.–is that our students have probably “encountered” an Other, and in this case, an individual who doesn’t identify as LGBT. Part of encounter must involve reflection and processing, at least when that encounter is circumscribed by classroom spaces” (5).

“[A]s a teacher, I also know that moments of learning and experience are intensely rich and complicated. They eschew easy formulations, and often, the complexity of the intellectual work remains “hidden” from the assessment practices we develop” (14).

“Ultimately, our students deserve spaces to interrogate their unexamined positions and to interrogate ours as teachers. I’m talking here about kairotic time, a time that involves both chrono-logics and spatial logics” (16).

Notes: Jonathan Alexander & William P. Banks, “Sexualities, Technologies, and the Teaching of Writing: A Critical Overview”

Alexander, J., & Banks, W. P. (2004). Sexualities, technologies, and the teaching of writing: A critical overview.Computers and Composition, 21(3), 273-293. doi:10.1016/j.compcom.2004.05.005

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Summary:

Alexander and Banks review literature on issues intersecting queer and sexuality studies and computers and composition studies in the introduction to a special issue of computers and writing.

Keywords: Writing Studies, Rhetoric, Composition, Computers and composition, Computers and Writing, Queer, Queer Theory, Queer Rhetorics, Teaching Writing, Pedagogy, Sexuality

Sources:

Woodland, Randall. (2000 [1995]). “Queer spaces, modem boys and pagan statues: Gay/lesbian identity and the construction of cyberspace.” In David Bell & Barbara M. Kennedy (Eds.), The cybercultures reader (pp. 416–431). London: Routledge.

Quotations:

“[B]oth sexuality and technology studies are concerned with the intertwined issues of space and identity. Although theorists continue to puzzle out the intricacies of what it means to be queer—as well as what we mean when we talk about the various sexualities that exist—at the heart of such discussions seems to be an agreement that marking spaces as queer, or even marking the role that unspoken sexualities play in class discussions, disrupts easy binaries of representation and reification” (274).

“[T]he failure to pay attention runs throughout popular discussions of technology and its place in the writing classroom, as well as in education more generally. Although Selfe spoke primarily to issues of access, we would extend her concept to include paying attention to the sexed and sexualized bodies that sit in our classrooms and that use various technologies. Yet conversations among techno-savvy academics often fail to deal with inequities and disruptions in computer-mediated and online courses, such as those caused by homophobic flaming and the more subtle intimidations enacted through heteronormative language” (275).

“[A]lthough queer theories—influenced often by Marxisms, feminisms, and the discourses of deconstruction—proliferate, rarely do these theories bring their important ideas to the classroom in ways that make sense to teachers who are not already advocates of queer theories. They simply do not make the important rhetorical and epistemological move toward what Paulo Friere called praxis, the thoughtful blending of theory and practice” (275).

“What if instead of identity we began to think in rhetorical terms about ethos? While identity pretends at stability—and certainly has a cultural connection to fixity in the present climate— ethos foregrounds audience-based performativity and a recognition that some aspects of self are always open for invention, depending on any number of personal and social constraints: confidence, linguistic ability, time, place, rhetorical distance, and audience attitudes, to name a few” (285).