Fearless readers:
I spent much of the weekend working on my "Program of Research" essay that's included in every academic job application packet. It's not uncommon for an academic application packet to exceed 100 pages--it's a total pain to pull these things together. A Program of Research essay basically details research interests and emphasizes areas of expertise. Anyway, I totally reworked my essay and this is the end result. Keeping in mind that I'm writing for an academic audience, any comments regarding organization, flow, clarity, and the like are welcome.
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Statement of Research
Throughout my academic sojourn I have always self-identified as a rhetorical scholar committed to understanding the ways in which communication, both discursive and non-discursive, is employed as a means of constructing, negotiating, and transforming ourselves, others, and the world around us. Implicated in the inclusion of both discursive and non-discursive communication is not only the critical analysis of historical speeches, essays, pamphlets, and newspaper articles, but also such artifacts as film, television, radio, live theater, magazines, fashion, music, art, architecture, and dance. Of particular interest for my research program are sites of rhetorical resistance. Acts of rhetorical resistance, practices that challenge hegemonic cultural norms and social conventions, offer an opportunity to examine how communicators engage in the constitution of self, other, power, authority, and place. My program of research focuses attention on three specific areas of rhetorical resistance: the day-to-day performance of self and other, the practice of alternative spiritualities, and the consumption of popular culture.
Working within the complex cultural milieu of hegemonic traditions, beliefs, attitudes, ideas, institutions, and behavioral conventions, interacting selves negotiate a host of discordant and concordant understandings. Grounded in social knowledge and interpretive understandings, active rhetorical agents accomplish and perform the articulation of varied perspectives, the negotiation of ever-changing meanings, and the co-constitution of malleable subject positions. Drawing on the likes of Lenore Langsdorf, Michael McGee, and Calvin Schrag, I examine the dynamic confluence of individual and collective subjectivities and the shift from rhetoric-as-being-in-the-world to rhetoric-as-becoming. In my dissertation,
Performative rhetoric and the reclamation of the subcultural self, I argue Schrag’s vision of the rhetorically performed self provides a more accurate means by which to investigate the co-creation of the subcultural self, hegemonic cultural other, and resistant ideologies of spectacular subcultures (goth, punk, raver, skater, etc). A manuscript based on my basic dissertation argument is currently under revision for the journal, Popular Communication.
A second vector of my research examines the rhetoric of alternative spiritualities as a potential source of social change and civil disobedience. To what extent might rhetorical strategies based in earth-based spirituality, Buddhism, Taoism, New Ageism, and the like, provide new ways of conceptualizing and addressing issues of social justice, peace, and political action? My essay, “Rhetorical visions: Narratives of transformation,” draws on the collected writings of Starhawk--ecofeminist, activist, and witch--and advances storytelling as a means by which to enact cultural change. Examining an anti-globalization essay by Starhawk and a campaign speech by John Edwards, I explicate the efficacy of rhetorical visions as a source of social transformation and political action.
A third trajectory of my research centers on the intersection of rhetoric, popular culture, and everyday practices of the self. When examined critically, what does an artifact--film, television program, advertisement, fashion trend, etc.--reveal about cultural attitudes, beliefs, and values? Does an artifact perpetuate or challenge a cultural myth, dominant discourse, or institutional ideology? Additionally, to what extent do active human agents use popular culture as a means of navigating everyday life? My current work-in-progress, “Rhetoric as becoming: Living the way of the jedi,” examines the relationship between the cultural myths of Star Wars and the rise of a real-life Jedi spirituality. Discursive exchanges, posted to an internet message board, provide an opportunity to elucidate how cultural myths, subjectivities, and emergent ideologies converge, resulting in the rhetorical co-creation of a coherent spiritual path.
The nature of my research, the exploration of the interplay between rhetorics of resistance and subjectivity, necessitates an interest in ethnography. In order to fully understand the negotiation of individual and collective subjectivities, I frequently conduct long-term observations of a group (goths, spiritual practitioners, or Star Wars fans, for instance) and the individual members of the group. Positioning myself as an active-member-researcher or complete-member-researcher, I gather a broad range of data (informal conversations, nonverbal interactions, informal/formal interviews, material culture, message board posts, public emails, etc.) and examine salient texts for implicated subject positions, related ideologies, indicators of dominance and inequality, and resistance to structures of dominance and inequality.
Researching acts of resistance in relation to the performance of self and other, the practice of alternative spiritualities, and the consumption of popular culture provides almost limitless opportunities for future research. That said, I believe my on-going program of research reveals two, interrelated directions: 1) the investigation of the rhetorical performance of the everyday self as a source of resistance to hegemonic cultural norms; and 2) the exploration of non-violent rhetorical methods of cultural transformation. My continued critical analysis of everyday subjectivity may yield a dynamic portrait of human interaction as meaning-making event and active site of the rhetorical negotiation of self, other, and cultural ideologies. Additionally, I hope my research concerning the transformative potential of non-violent, spiritually-based rhetorics offers new ways of understanding, approaching, and resolving individual disagreements, political conflicts, and social injustices. Together, these two foci address the driving question behind my work: To what degree are we, as speaking and acting agents, capable of co-creating the cultures and communities in which we wish to live?
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Anyone make it to the end?