EUTHANASIA AND THE PRACTICING PSYCHIATRIST:ISSUES IN BIOETHICSKevin Major, MRCPsych.University College Hospital235 Euston Rd.Fitzrovia, London NW1 2BUUnited KingdomMS 001

Alexander, Jonathan, and Jacqueline Rhodes. “Queer Rhetoric and the Pleasures of theArchive.” Enculturation 13 (2012). We

Roberts-Miller, Trish. “Discursive Conflict in Communities and Classrooms.” CollegeComposition & Communication 54.4 (2003): 536-557. Pri

enny, Harry. “A Queer Eye for the WPA” Writing Program Administration 37.1 (2013): 186-198.Print

Alexander, Jonathan, Janell Haynes, and Jacqueline Rhodes, eds. Public/Sex: ConnectingSexuality and Service Learning. Spec. issue of Reflections: A Journal of Public Rhetoric,Civic Writing, and Service-Learning 9.2 (2010). Print.

Fox, Catherine. “From Transaction to Transformation: (En)Countering WhiteHeteronormativity in ‘Safe Spaces.’” College English 69.5 (2007): 496-511. Print

Blackburn, Mollie. “Risky, Generous, Gender Work.” Research in the Teaching of English 40.3(2006): 262-71. Prin

Herring, Scott. “The Hoosier Apex.” Queering the South. Spec. issue of Southern CommunicationJournal 74.3 (2009): 243-51. Prin

11.2 (1994): 162-79. Print.

Fraiberg, Allison. “Electronic Fans, Interpretive Flames: Performative Sexualities and theInternet.” Works and Days 13.1-2 (1995): 195-207. Print

Tis rhetorical nature extends from the frstimaginings that lead to invention and design to decisions aboutwhich designs to pursue; marketing to convince users that particu-lar designs will be benefcial; the writing of content; the design ofinterfaces; the social and cultural understandings that lead people toadopt or avoid particular artifacts and processes; the writing of anddebates about policies governing technology use, design, production,and marketing; budgetary decisions in governments, schools, busi-nesses, and homes; instruction to develop skills and make a softwarepackage or tool or piece of hardware relevant to users

A canon maker. A time binder.

DJing is Writing/Writing is DJing. .

"rw]riting is no longer a purely text-driven pr.1.cticen;rather it ''requires carefulJyand criticallyanalyzing and selecting among rnultip]e media elements. such as words, motion, interactivity.and visualsto make me:ming't (240)

They occur at particular times, in particular spaces, for particular and sometimes with often unintended effects.

ethos emerges not from identity—that is, identity to what you know as normal, orwhat you think you know as normal. It emerges,rather, from resistance to others defining our realityfor us. This queerness says you might as well justget used to it. Don’t get us wrong: this queernessdoes not refuse to cooperate; it very well may. Butthat cooperation does not come hand-in-hand with the capitulation of our right to define ourselves

thequeer is irreducible, uncontainable, itself defying the impoverished logics that reduce desire and intimacy to gay and straight, this orthat, male and female, one or the other

“[u]pon entering public discourse, the queer subject is required tomake an assertion of universality” (153)

We all know the “acceptable” queer, the “right kind” of gay and lesbian: the faggots and dykes that keep to themselves, thatdon’t throw it in other people’s faces, that want to be married and serve in the military—discreetly. The assimilated queer—the queerwho is not queer—is the good queer.

clownish proto-anarchism of such groups as the Yippies” (72)

lonely old grubber, poking among themeats in the refrigerator and eyeing the grocery boys” (29).

“[d]escribes thecomplicated love and affection shared by twostraight males.”

“[o]ne of the ways thatdocumentary film and video expands the archive is by documenting the archive itself” (251)

ephemera, the term used by archivists and librarians to describeoccasional publications and paper documents, material objects, and items that fall into the miscellaneous category when beingcatalogued” (243).

“address particular versions of the determination to ‘never forget’that gives archives of traumatic history their urgency” (9).

, “archives areindeed rhetorical sites and resources, part of a diverse domain of the usable past that ... functions ideologically and politically”(“Archival” 146).

“[t]he archive is not simply a repository; it is also a theory of cultural relevance, a construction ofcollective memory, and a complex record of queer activity. In order for the archive to function, it requires users, interpreters, andcultural historians to wade through the material and piece together the jigsaw puzzle of queer history in the making” (169-70)

he Lesbian HerstoryArchives in Brooklyn and The ONE National Gay & Lesbian Archives in Los Angeles, provide historians, scholars, and lay people asense of what it was like to be queer at particular moments.

Charles Morris writes, queer archives show us how “queer lives, past andpresent, are constituted by voices that swell with the complex measures of our joys and our struggles against annihilating silence”(“Archival” 146).

a simultaneous identificationwith the masculinity represented and yet the use of that masculinity forhomoerotic ends and interests, running counter to the starklyheterosexist aims of most muscle magazines

gay men, who fetishized the images.

it seemed on one hand to reifycertain kinds of masculinity dominant at the time and characteristic ofthe patriarchy—strength, prowess, dominance.

re. (31)

What are the possibilities of politicizing disidentification, this experience of misrecognition, this uneasysense of standing under a sign to which one does and does not belong?” (219).

Judith Butler, in Bodies that Matter

the articulation of complex emotions—from anger toresentment to pain and an acute sense of loss, as well as delight in desire and thepleasures of naming desire and claiming community—becomes central to queerrhetorical work

As Ann Cvetkovichargues, it is imperative that we understand “gay and lesbian archives as archives ofemotion and [potentially of] trauma

suggesting that gays and straights are essentially the same—and that, consequently, the same rights accorded to straights (such asmarriage and open military service) should be given to gays and lesbians—may be an effective rhetorical strategy; but it is notparticularly queer since it fails to question the regimes of normalization through which straights have certain rights and privileges inthe first place.

may not necessarily be queer.

certainly concerned with lesbian, gay, bisexual, and transgender (LGBT) issues, identities, and politics, but it is notexclusively linked to them and may in fact resist certain kinds of gay and lesbian normalization.

sexual normalization and the regimes of discursive control throughwhich bodies are disciplined and subjectivities reified as “straight” and others “bent.”

a myriad of forms

Queer rhetoric is self-conscious and critical engagement with normative discourses of sexuality in the publicsphere that exposes their naturalization and torques them to create different or counter-discourses, giving voice and agency tomultiple and complex sexual experiences

Manifest Destiny

Others turned to more elab-orate methods of mining.

Though the upper classes in the Mexican north were growing more andmore economically dependent on the Americans, and some of them werecontemplating political separation,

he real conquest—the transformation of theeconomy and society—began a few months after the end ofthe war with the discovery of gold.

The War Between the United States and Mexico

The Gold Rush

The Divided Mind of the Californios

The Treaty of Guadalupe Hidalgo

California Indians and the War

The Battle of San Pascual was the bloodiest battle fought in California

Frémont and the Bear Flaggers

War, Conquest, andGold: The AmericanEra Begins,1845–1855

ritical consciousness as revealedin what I term third‑space zines is committed to engaged understanding,action, and expressed radical and participatory democratics

Borders, in my experience, have all too often been understoodand utilized only to delimit, divide, and order things. Te focus of suchan understanding is on the production of borders rather than on theirpotential productivity.16

I will not be shamed again

Bycreating a new mythos-that is, a change in the way we perceivereality, the way we see ourselves, and the ways we behave-lamestiza creates a new consciousness.

So, if you want to really hurt me, talk badly about my lan-guage. Ethnic identity is twin skin to linguistic identity-I am mylanguage. Until I can take pride in my language, I cannot takepride in myself

Tongue

landrecognition

deep, and reciprocal relationship to the land you dwell on and theIndigenous people of that land—to carry those histories, cultures, andteachings with you in your writing, research, teaching, and everyday prac-tice.

what about the practicesthat scare us, challenge us, leave us with few answers or unarticulatedmeanings?

A relational scholarly practice is about developing a relationship withIndigenous intellect. I am going to encourage you, dear reader, to developa rich, deep, and reciprocal relationship to the land you dwell on and theIndigenous people of that land—to carry those histories, cultures, andteachings with you in your writing, research, teaching, and everyday prac-tice.

“To think about rhetoric, we must think about bodies. To do thismeans also to articulate how scholars’ own bodies have intimately informedour disciplinary understanding of rhetoric” (39). To develop a relationa

being a good storyteller means creating anintimate and participatory relationship with the audience

cultural rhetorics is a“temporarily, hopeful intervention” designed to make space for anothergeneration of scholars to write and research in their language, on theirterms, and for and with and alongside the communities they value.

he concept of relationality—a core practice and worldviewthat guides and frames my orientation to knowledge making

Relatives

ave been afraid of snakes since I was around seven years old.

ics. Cultural

me rhetorical sover

ity for another, a cultural violence enaacts of physic

specifically, the development of educatio"the eradication of all traces of tribal identity and culture, recommonplace knowledge and values of w

ers "as much as to say... 'Is it right for me to take a white man'sname?' " (Sioux 13

ves. Shortly thereafter, however, this sametechnologywould be used to change the

GENDER, SEXUALITY, AND SHIFTING STYLES: KNOWLEDGEPRODUCTION AND CODIFYING LANGUAGE USE IN STYLEGUIDES

inquiry often treatsculture as an object (or context), as a process (or assemblage), or some combination of the two

we made the argument that cultural practices are built, shaped, and dismantled based on theencounters people have with one another within and across particular systems of shared belief. Mari providesan excellent example here of how responsibility is not a set of static practices but is dependent on theencounters we have in particular communities.

it's not just about having a lot of information; it'sabout being responsible with that data, too.

a crafting group.

Relationality,

"decolonial," we're referring specifically to stories from the perspective ofcolonized cultures and communities that are working to delink from the mechanisms of colonialism.

"cultural rhetorics" deliberately,

the canonization of idealized Western(colonial) systems and worldviews (imperial).

discipline, built, as Foucault tells us:by groups of objects, methods, their corpus of propositions considered to be true, the interplay ofrules and definitions, of techniques and tools: all these constitut[ing] a sort of anonymous system,freely available to whoever wishes, or whoever is able to make use of them, without there beingany question of their meaning or their validity being derived from whoever happened to inventthem. (222)

to instruct its participants in thedominant practices of that cultural community and to reward them for following the rules of that community

the way that different cultures have different waysto draw relations between stars in the sky, and how naming those relations, those constellations (Ursa Major,the Bear, the Big Dipper, the pathway to Sagitarrius) is an act of meaning-making

constellation, however, allows for all the meaning-making practices and their relationships tomatter. It allows for multiply-situated subjects to connect to multiple discourses at the same time, as well asfor those relationships (among subjects, among discourses, among kinds of connections) to shift and changewithout holding a subject captive

people11 make things (texts, baskets, performances), people make relationships, people make culture.

constellation

It's interesting how you chose De Certeau to talk about rhetoric—not a lot ofpeople really think of him as a "rhetorician.

as always-already rhetorical

to understand how the making of culture occurs through everyday practice instead of through official,sanctioned dominant acts of cultural installation (xiv).

is to surface, recognize, extend and intervene in how rhetoric scholars think about culture

scholars in rhet/comp rely on this object-oriented approach to cultures because itallows us to select "exemplars" from specific oppressed cultural traditions as a way of feeling good about howinclusive our discipline has become.

"object-oriented,"8 we mean scholarship that identifies "culture" as an object of inquiry, one that can be isolated fromother human, economic, political, geographical, historical frameworks that exist around and within it.

anthropology, sociology, cultural studies andfrom the borrowings that folks in rhet/comp studies have initiated from these inter/disciplines.

as a static object. T

a partialconstruction of our definition of the practice of cultural rhetorics.

is an important one for the discipline ofrhet/comp, it is not the model that guides us.

r several reasons.

the kind of place where the audience is asked to participate inthe performance

as themselves, representing their ownexperiences with cultural rhetorics practice/methodology apart from the collective

, the questions that s/he asks have helped us think more deeply, more persistently, and more broadlyabout our collective work and its relationship to the discipline of rhetoric and composition.

name using one of the original languages of the place6 where much of this article waswritten,

—the kindAristotle liked best

working through ideas for the article, yes, but also working throughour relationships with one another; renewing familiar patterns, starting new ones.

and sage theentire house before I head into town to bring back local supplies—smoked whitefish and pasties.

This is Odawa territory

a writing retreat to finish this article.

relationality

cultures are made up of practices that accumulate over time and inrelationship to specific places. Practices that accumulate in those specific places transform those physicalgeographies into spaces in which common belief systems can be made, re-made, negotiated, transmitted,learned and imagined. Under colonialism/capitalism, however, not all cultures are seen as equal—some arebelieved to be dominant/civilized while others are seen as marginal/savage

"relationships do not merely shape reality, they are reality"

, rhetoric is not so much about"things" as it is about "actions." This orientation towards actions, then, teaches us how particular practices—ways of thinking, ways of problem solving, ways of being in the world—are valued (or not) within specificcultural systems and/or communities.12 We believe studying those power relationships is central to the projectof studying rhetorics

"rhetorics" refers both to the study of meaning-making systems and to thepractices that constitute those systems.

So, instead of letting ourselves get caught up in "center/margins" binaries, we're more interested inoffering a way of thinking about practices like "culture" and "rhetoric" that makes it clear that everyone hasthem.

For us, all rhetorics are cultural. All rhetorics are global. All rhetorics have histories andtraditions

cultural rhetorics scholarsinvestigate and understand meaning-making as it is situated in specific cultural communities.

"culture" is a concept whose meaning is highly contested. But we have a story about how we use theidea of "culture" in cultural rhetorics work

sometimes we forget that theassumptions underneath our theory/practice aren't widely shared.

In practice, cultural rhetorics scholarsinvestigate and understand meaning-making as it is situated in specific cultural communities. And when wesay "cultural communities," we mean any place/space where groups organize under a set of shared beliefs andpractices—

Summary

Summary

Thus the profound changes begun in 1769 continue to echointo the present

Missions

In 1542, an expedition led by the Portuguese navigator Juan Rodríguez Cabrilloset sail from Navidad on the northwest coast of Mexico to explore the northernterritories

Father Junípero Serra

Father Juan Crespí

Miguel Costansó,

1769

the Visitor-General José de Gálvez

Philippines

Theisland of Queen Calafia is described in the novel as being “at the right hand ofthe Indes” and the early explorers, including Cortés, expected to find it within10 days of sailing off the Mexican coast. Thus the name came to be applied tothe Baja California peninsula

The name “California” probably derives from a European adventure novelpublished in 1500 by the Spaniard Garcí Ordóñez de Montalvo. His book, LasSergas de Esplandián (The Exploits of Esplandián),

ueen Calafia.

California was one of the last frontiers

western mainland of present-day Mexico.

political, religious, and military power overthe former Aztecs, their vassals, and outlying tribes was rapid and quiteremarkable

Sebastián Vizcaíno

The next European visitor to California was Francis Drake

While the Spanish explored Baja California before 1540, more than200 years passed before Alta California became a Spanish colony.

The Spanish Conquest and Empire

ablo Tac

Quechnajuichom

Significance: The Importance of California Natives

Amongthe Maidu,

Mono and Owens Lakes

Shastans

Miwoks and Yokuts

Costanoans

Chumash

with women and children as helpers.

engage in war.

The Gabrielino warriors usedheavy wooden clubs, reed armor, and bows and arrows.

acorns,obsidian, and deerskin

influenced by Catholicism in a syncretic way, mixing European and nativebeliefs, but it is unclear to what degree

believed the earthwas created by a divine brother and sister, who formed the first human,Wiyot, a male who was self-generating (he had children without a woman)

worshiped the god Qua-o-ar, also called Chingichngish.

a Cupan-speaking people. Part of the Uto-Aztecanfamily of languages, Cupan is linguistically related to languages of the PuebloIndians in New Mexico and the Aztecs of central Mexico

Los Angeles and OrangeA Closer Look: Six Regional Peoples 19

Gabrielino/Tongva

Sierra Nevada

Humboldt Bay

Sacramento or Stockton. The bay gives easy access to the fertileSonoma and Santa Clara Valleys

San Joaquin Rive

MorroBay

Los Angeles, San Gabriel, and San Fernando Valleys

North of Santa Barbara

Coast Range

an Francisco Bay

All of these systems grew out of this land of tremendous contrasts:

central and northern California.

as many as 300,000 peoplelived in California before the first European settlement

The native peoples in California were scattered and they spoke more than100 different language

NOMMO

Rhythm

proffers an Afrocentric model in which Nommo is graphi-cally posited as the center around which eight elements—rhythm,soundin’, stylin’, improvisation, storytelling, lyrical code, image mak-ing, and call and response

(1) signification, (2)personalization, (3) tonal semantics, and (4) sermonic tone

he modes are (1) call-response, a series of spontane-ous interactions between speaker and listener; (2) signification, the artof humorous put downs, usually through verbal indirection; (3) tonalsemantics, the conveying of meanings in Black discourse through spe-cifically ethnic kinds of voice rhythms and vocal inflections; and (4)

Females are seen as morereligious than males, and those less formally educated are seen as morereligious than those with more education.

a four-part thematic structure that is basic toBlack secular, agitational rhetors: (1) all Blacks face a common enemy,(2) there is a conspiracy to violate Black manhood, (3) there is perva-sive American hypocrisy, and (4) Black unity is requisite for Black lib-eration.

Legitimation

Mythication

Ob-jectification

Vilification

(1) vilification, (2) objectification, (3) mythication,and (4) legitimation.

the dynamic, complexrelationship between language use and identity formation

As a rhetoric of becoming, Asian American rhetoric is also an exampleof hybridity. Operating in a space that is “crisscrossed with a variety of lan-guages, experiences, and voices” and that “intermingles with the weightof particular histories that will not fit into the master narrative of a mono-lithic culture” (Giroux 1992, 209), Asian American rhetoric draws upondiscursive practices both from the European American tradition and fromAsian, as well as other ethnic and worldly, traditions.

Therefore, to remember rhetorically, for Asian Americans, isto investigate histories that are formed through the transnational tiesamong Asia and the United States, and to trace and stitch togethermemories of seemingly disparate moments and cultural sites

tremendous

As the reader may have already noticed, we have chosen “Asian

Wethink often of these two encounters because they keep reminding us ofthe need to perform a narrative where Asian Americans, or any otherethnic minorities, for that matter, can use a language that, in the wordsof Gloria Anzaldúa, “they can connect their identity to, one capable ofcommunicating the realities and values true to themselves”

“‘Maybe I Could Play a Hookerin Something! Asian American Identity, Gender, and Comedy in theRhetoric of Margaret Cho,”

More specifically, Carroll sees their performances as recuperating theclassical rhetorical canon of delivery or “the language of the body.”

developed the rhetoric of self-resistance by articulating bicultural realities and by enacting the rolesand responsibilities they were committed to fulfilling in their work

“‘Artful Bigotry and Kitsch’: A Study of Stereotype,Mimicry, and Satire in Asian American T-Shirt Rhetoric,”

resistance or, more specifically, toward how Asian Americans use rheto-ric to combat misrepresentations and stereotypes and to develop rep-resentations for their very own that are directly based upon their ownexperiences as Other and upon their own struggles for political, racial,and linguistic justice

w Asian American feministrhetoric depends on alternative forms of institutional or public mem-ory, and how space, history, and memory intersect with one anotherto inform and constitute the articulation and performance of AsianAmerican rhetoric