This case brought out into the open the problems of requests for euthanasia andassisted suicide by psychiatric patients, and so it is to Dr. Van Gaal that we turn next

JoHanna

Geoffrey

Frank

Case one: “Geoffrey”- Intent toward self-harm in the (apparent) absence of mental illness

a fewyears ago.

Consequently, thereseems to be no a priori reason why psychiatrists should always find themselves bound to tryto prevent a patient from taking their own life, or why cases of ‘psychiatric euthanasia’,similar in all morally relevant respects to cases of euthanasia in physical medicine, might notoccur.

a priori r

intractable

self-descrution

down patients,and also to affect a decrease in suicide rates generally. I

on the other with ever greater pressures andincreasing personal responsibility

diametrically opposite directions

rhaps at

End

act provided they act

However inrecent years

In Belgium

Despite several indictments

a right to die

In the US

US district court

United State

and a 1994 referendum by citizens of Oregonwhich approved assisted suicide

United State

. The legalityof this has been upheld in court decisions in the UK most notably that concerning Tony Blandwho survived in a persistent vegetative state following the Roseborough football stadiumdisaster (Sherban, 1992).

). T

(Exit).

However, before the development of modern medical techniques and the ability to extend lifein the case of chronic or terminal illness euthanasia was less of an issue than it is today, asmedicine advances in its abilities to prolong life the public acceptability of Euthanasiaappears to be growing.

before the development of modern medical techniques and the ability to extend lifein the case of chronic or terminal illness euthanasia

icy (More, 1516).However,

‘The Health of the Nation’,

‘deliberate self harm”

The decriminalisation of suicide consolidated its position as a subject deserving ofscientific research and medical endeavour.

A. Purdie wrote about his ownattempt in the 1950’s:‘At some point the police came, as suicide in those days was still a criminal offence.They sat heavily but rather sympathetically by my bed and asked me questions they clearlydidn’t want me to answer. When I tried to explain they shushed me “It was an accident,wasn’t it sir?” Dimly I agreed. They went away.’ (Purdie, 1974).

if indeed they yet have died outtoday.

and wrote:“if it be no crime, both prudence and courage should engage us to rid ourselves atonce of existence, when it becomes a burthen.”

Suicides

In the classical world

The cases will first briefly set in their1historical and cultural perspective. This highlights changes in attitudes towards voluntarydeath and sets the current dilemmas in context

. *

in the field of mental health psychiatrists

Euthanasia is a practice whereby a person chooses to end their lives.

Eutha

INTRODUCTION

psychiatrists other mental health professionals.MS 002

that as mental illness is not always curable there are situations inpsychiatry comparable in morally relevant respects to cases of terminal illness in physicalmedicine; and that the bioethical literature concerning voluntary death, focusing as it does oncases of the terminally physically ill, is often not greatly helpful in psychiatry.

ABSTRACT

reviewing briefly

on what has become known as ‘psychiatriceuthanasia’

evidenced

1993 by the case of Dr. Van Gaal, a Belgian psychiatrist, whoopenly assisted a depressed woman in taking her life.

In

Kevin Major, MRCPsych.University College Hospital235 Euston Rd.Fitzrovia, London NW1 2BUUnited KingdomMS 001

BIOETHICS

EUTHANASIA

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