Tuesday, September 29, 2009

Rethinking Rhetoric after attending Graduate Student Panel

I attended the “Making Meaning” conference this past Friday where I heard two graduate students speak about rhetoric in healthcare and law. The first speaker I listened to was Elizabeth Brewer, who is a Ph. D student from Ohio State University studying Disability Studies. Her talk was entitled “What is so ‘Schizophrenic’ About that Text? A Disability Studies Approach to the Usage of ‘Schizophrenic’ in Critical Theory and Academic Discourse”. I have chosen to complete my rhetorical analysis paper on this talk, so I will go into much more detail about the effectiveness of her argument in my paper. Her talk did inspire a few thoughts in my mind about how to effectively use language to convey a message to an intended audience. Something that stood out to me about Elizabeth’s paper was her structure. She used a lot of direct quotes to introduce new points. For instance, her paper began with a quote from N. Katherine Hale about discerning between metaphors that enlighten and metaphors that disillusion. This tied into the topic she was discussing, which was a criticism of using the term “schizophrenic” as a universal metaphor. Using a quote was a thought provoking way to grab the attention of the audience, which was mostly graduate and undergraduate students interested in rhetoric. It allowed the audience to think about their own interpretation of the quote, and compare it to Elizabeth’s analysis. I thought this was a useful technique in reaching out to audiences and it allowed me to see the importance of language in rhetoric.

In addition to language, I have been thinking about what types of evidence would be the strongest way to reach out to the intended audience to persuade them of the speaker’s view. Would it be best to use case studies, expert opinions, or statistics? The second speaker, Patrick Barry, who is a graduate student in English at the University of Michigan, and also a law student at the University of Chicago, gave a talk entitled “What is Henry David Thoreau doing in the Supreme Court Opinion of the Amish? The Role of Literary Allusions in Judicial Opinions”. I thought Patrick had a great use of examples to argue his point and qualifiers. He gave an example of a Supreme Court case evaluating whether the Amish could stop going to school at age 16 for religious purposes. This led the court to closely examine the meaning of the word “religion”. Is it merely a group of people who follow a set of beliefs that distinguish them from the remaining population? What about Thoreau, in Walden, when he isolated himself and lived in the woods? Would this be considered a religion? These questions asked in the court ruling related to the class discussion I mentioned in a previous post about finding a common definition for ambiguous words before reaching an opinion about them. In the case of Patrick’s argument, this was a case where a literary allusion was not correctly used to qualify a definition.

Going back to Elizabeth’s argument, I began to think more about identity and what it is comprised of. If someone has a disability, meaning a physical handicap, is that a part of his or her identity? According to Elizabeth, it is. But doesn’t that raise some moral concerns as to what we really seek from people? We are going to perceive a person in a certain way if we see that he is disabled, and sometimes we do not look further than the physical disability and can’t move past our preconceived notion. Usually, when we see disabled people we feel sympathy, instead of recognizing that they too, are human beings just like us. Although they are physically disabled, there are still aspects of them, such as their thoughts and personalities, that can relate to those who are not disabled. So, going back to my previous post on the question posed by William James, after attending this lecture, I would have to agree with Elizabeth. That, yes, our bodies do determine our identities, whether consciously or unconsciously.

2 comments:

  1. Payel,

    I guess I should start off by saying thanks for helping me understand the conference a little more. Honestly, I was quite confused and couldn't comprehend most of Elizabeth's points, perhaps because it was Friday and I was a little drained.

    Anyway, I think that you are right about us looking at people with disabilities and feeling sympathy and think that that is what is their main defining factor, when in fact that is only a small part of their identity. Your arguments reminded me of a presentation given in my Psych class by a visually disabled person and how little show thought that her vision impairment played into her identity, while others thought that the impairment defined her. She also discussed the rhetoric of the actual word disability and how perhaps we should instead say different abilities or something of that nature. After all, some deaf people write Deaf to describe their hearing status rather than deaf with a lower case d, indicating that they don't find their hearing condition as disabling, but rather find it unique and empowering.

    I agree that our bodies define our identities, but I would like to add that they only define us to a certain, and the degree to which it defines us is something that only the person with the differences can explain.

    Well, I enjoyed reading your ideas and your analysis of the conference; it helped clarify some things for me :D

    James

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  2. Just a couple of quick things:

    I love that you (and others) are using the blogs to play out some of what you are thinking about writing in other space for different evaluations. What a great use of your resources! I also love that these blogs are helping you to write to each other (and to those outside of class) about your intellectual journeys and your lived experiences as you learn. Maybe these will become useful artifact in your other courses as you track your life and learning journeys??

    Finally, a more specific question: Does sympathy for an 'other,' in and of itself, detract from the individual identity of the 'other'? Does sympathy cancel identity? How does this jibe with theories of identities as multiple? What emotional processes would you re-prescribe in an effort to re-identify the 'other' as a human 'self'?

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